六祖大師法寶壇經

Platform Sutra of the Sixth Patriarch

T. Vol 48 No. 2008

風旛報恩光孝禪寺住持嗣祖比丘宗寶編

Compiled by Dharma-heir monk Zongbao, abbot of Baoen Guangxiao Chan Temple (“Retribution of Grace and Refulgence of Filiality Meditation Monastery”), [where occurred the incident involving] the wind and the banner.

由第一

Chapter 1: Account of Events

時，大師至寶林。韶州韋刺史(名璩)與官僚入山請師，出於城中大梵寺講堂，為眾開緣說法。師陞座次，刺史官僚三十餘人，儒宗學士三十餘人，僧尼道俗一千餘人，同時作禮，願聞法要。

At that time, The Master was at Baolin, Wei Yu, the Prefect of Shaozhou, along with other officials who came to the mountain to invite the Master to give teachings at the Great Brahma Temple's lecture hall in the city. When the Master ascended the seat, there were over thirty officials, over thirty Confucian scholars, and more than a thousand monks, nuns and laypeople who all bowed together, wishing to hear the essential Dharma.

大師告眾曰：「善知識！菩提自性，本來清淨，但用此心，直了成佛。善知識！且聽惠能行由，得法事意。惠能嚴父，本貫范陽，左降流于嶺南，作新州百姓。此身不幸，父又早亡。老母孤遺，移來南海，艱辛貧乏，於市賣柴。時，有一客買柴，使令送至客店；客收去，惠能得錢，却出門外，見一客誦經。惠能一聞經語，心即開悟，遂問：『客誦何經？』客曰：『《金剛經》。』復問：『從何所來，持此經典？』客云：『我從蘄州黃梅縣東禪寺來。其寺是五祖忍大師在彼主化，門人一千有餘；我到彼中禮拜，聽受此經。大師常勸僧俗，但持《金剛經》，即自見性，直了成佛。』惠能聞說，宿昔有緣，乃蒙一客，取銀十兩與惠能，令充老母衣糧，教便往黃梅參禮五祖。

The Master told the assembly, "Good friends! The self-nature of Bodhi is originally pure. Simply use this mind to directly attain Buddhahood. Good friends! Listen to my life story and how I obtained the Dharma. My father, originally from Fanyang, was banished to Lingnan where he became a commoner in Xinzhou. Unfortunately, my father passed away early. My widowed mother moved us to Nanhai where we lived in poverty, and I made a living selling firewood in the marketplace. One day, a customer bought firewood and had me deliver it to his inn. After receiving payment and leaving, I saw someone reciting a sutra. Upon hearing the sutra's words, my mind immediately awakened. I asked, 'What sutra are you reciting?' He replied, 'The Vajra Sutra.' I further asked, 'Where did you get this sutra from?' He said, 'I came from the East Chan (dhyāna) Temple in Huangmei County of Qizhou. The temple is led by the Fifth Patriarch Master Hongren who has over a thousand disciples. I went there to pay respects and heard this sutra. The Master often encourages both monastics and laypeople to uphold the Vajra Sutra, saying one can see their own nature and directly attain Buddhahood through it.' Upon hearing this, due to past karmic connections, someone gave me ten taels of silver for my mother's food and clothing, and instructed me to go to Huangmei to pay respects to the Fifth Patriarch."

「惠能安置母畢，即便辭違。不經三十餘日，便至黃梅，禮拜五祖。祖問曰：『汝何方人？欲求何物？』惠能對曰：『弟子是嶺南新州百姓，遠來禮師，惟求作佛，不求餘物。』祖言：『汝是嶺南人，又是獵獠，若為堪作佛？』惠能曰：『人雖有南北，佛性本無南北；獵獠身與和尚不同，佛性有何差別？』五祖更欲與語，且見徒眾總在左右，乃令隨眾作務。惠能曰：『惠能啟和尚，弟子自心，常生智慧，不離自性，即是福田。未審和尚教作何務？』祖云：『這獦獠根性大利！汝更勿言，著槽廠去。』惠能退至後院，有一行者，差惠能破柴踏碓。經八月餘，祖一日忽見惠能曰：『吾思汝之見可用，恐有惡人害汝，遂不與汝言。汝知之否？』惠能曰：『弟子亦知師意，不敢行至堂前，令人不覺。』

After Huineng had settled his mother's affairs, he bid farewell. Within thirty days, he arrived at Huangmei and paid respects to the Fifth Patriarch. The Patriarch asked, "Where are you from? What do you seek?" Huineng replied, "Your disciple is a commoner from Xinzhou in Lingnan, who has come from afar to pay respects. I only seek to become a Buddha, nothing else." The Patriarch said, "You are from Lingnan and a barbarian too, how can you become a Buddha?" Huineng said, "Although people may be from north or south, Buddha-nature has no north or south. Although this barbarian's body differs from yours, what difference is there in our Buddha-nature?" The Fifth Patriarch wished to speak further, but seeing disciples all around, he instead ordered Huineng to join the workers. Huineng said, "May I inform you, Venerable One, that my mind constantly generates wisdom, not departing from self-nature - this is the field of merit. May I ask what work you would have me do?" The Patriarch said, "This barbarian has sharp faculties! Say no more - go to the threshing room." Huineng withdrew to the back courtyard where a worker had him split firewood and pound rice. After more than eight months, the Patriarch suddenly saw Huineng one day and said, "I think your views could be useful, but fearing harm might come to you from evil people, I have not spoken with you. Did you understand this?" Huineng replied, "The disciple understood the master's intention, and did not dare approach the front hall, so that others would not notice.”

「祖一日喚諸門人總來：『吾向汝說，世人生死事大，汝等終日只求福田，不求出離生死苦海；自性若迷，福何可救？汝等各去，自看智慧，取自本心般若之性，各作一偈，來呈吾看。若悟大意，付汝衣法，為第六代祖。火急速去，不得遲滯，思量即不中用；見性之人，言下須見。若如此者，輪刀上陣，亦得見之。』(喻利根者)眾得處分，退而遞相謂曰：『我等眾人，不須澄心用意作偈，將呈和尚，有何所益？神秀上座，現為教授師，必是他得。我輩謾作偈頌，枉用心力。』餘人聞語，總皆息心，咸言：『我等已後依止秀師，何煩作偈？』神秀思惟：『諸人不呈偈者，為我與他為教授師；我須作偈，將呈和尚，若不呈偈，和尚如何知我心中見解深淺？我呈偈意，求法即善，覓祖即惡，却同凡心，奪其聖位奚別？若不呈偈，終不得法。大難！大難！』

One day, the Master called all his disciples together and said, "I tell you that the matter of life and death is of great importance. Yet all day you only seek fields of blessings without seeking liberation from the sea of birth and death. If self-nature is deluded, how can blessings save you? Each of you go and examine your wisdom, take the nature of prajñā as your original mind, and compose a verse to show me. If you understand the great meaning, I will transmit the robe and Dharma to you as the Sixth Patriarch. Hurry and go, do not delay. If you think about it, it will be of no use. One who sees their nature must see it as soon as it is spoken of. In such a case, even if facing drawn swords, one would see it."

After receiving these instructions, those disciples with sharp faculties withdrew and said to each other, "We disciples need not clear our minds and compose verses to present to the Master - what benefit would there be? Shenxiu is now head monk and teaching master, he will certainly attain it. If we compose verses in vain, we will just be wasting our efforts." The others heard this and all put their minds to rest, saying, "Hereafter we will rely on Master Xiu - why trouble ourselves writing verses?"

Shenxiu thought to himself: "The others are not submitting verses because I am their teaching master. I must compose a verse to present to the Master. If I don't submit a verse, how will the Master know whether my understanding is deep or shallow? If I submit with the intention of seeking the Dharma, this is good, but if seeking to become the Patriarch, this is bad - it would be the same as a common mind coveting the holy position. But if I don't submit a verse, I will never obtain the Dharma. This is very difficult! Very difficult!"

「五祖堂前，有步廊三間，擬請供奉盧珍，畫楞伽經變相，及五祖血脈圖，流傳供養。神秀作偈成已，數度欲呈，行至堂前，心中恍惚，遍身汗流，擬呈不得；前後經四日，一十三度呈偈不得。秀乃思惟：『不如向廊下書著，從他和尚看見，忽若道好，即出禮拜，云是秀作；若道不堪，枉向山中數年，受人禮拜，更修何道？』是夜三更，不使人知，自執燈，書偈於南廊壁間，呈心所見。偈曰：

In front of the Fifth Patriarch's hall, there were three corridors where it was planned to invite Lu Zhen to paint scenes from the Lankavatara Sutra and the lineage chart of the Fifth Patriarch for veneration. After Shenxiu composed his verse, he attempted several times to present it, but when he reached the front hall, his mind became confused and his whole body broke out in sweat, unable to present it. Over four days, he made thirteen attempts but could not present the verse. Shenxiu then thought: "It would be better to write it on the corridor wall and let the master see it. If he says it's good, I'll come forward and bow, saying I wrote it. If he says it's inadequate, I will have wasted years in the mountains receiving people's reverence - what path should I cultivate then?" At the third watch of the night, without letting anyone know, he took a lamp himself and wrote the verse on the wall of the south corridor to show his understanding. The verse said:

身是菩提樹，　　 心如明鏡臺， 時時勤拂拭，　　 勿使惹塵埃。

The body is a Bodhi tree, The mind a mirror bright. Carefully wipe them hour by hour, And let no dust alight.

「秀書偈了，便却歸房，人總不知。秀復思惟：『五祖明日見偈歡喜，即我與法有緣；若言不堪，自是我迷，宿業障重，不合得法。』聖意難測，房中思想，坐臥不安，直至五更。祖已知神秀入門未得，不見自性。

After Shenxiu wrote his verse, he returned to his room, and no one knew about it. Shenxiu thought to himself, ‘If the Fifth Patriarch sees the verse tomorrow and is pleased, then I have a karmic connection with the Dharma. If he says it's inadequate, then it means I am deluded, my karmic obstacles are heavy, and I am not worthy of receiving the Dharma.’ The sage's intention was difficult to fathom. In his room, his thoughts were troubled, and he could not rest sitting or lying down until the fifth watch. The Patriarch already knew that Shenxiu had not entered the gate and had not seen his self-nature.

「天明，祖喚盧供奉來，向南廊壁間，繪畫圖相，忽見其偈，報言：『供奉却不用畫，勞爾遠來。經云：「凡所有相，皆是虛妄。」但留此偈，與人誦持。依此偈修，免墮惡道；依此偈修，有大利益。』令門人炷香禮敬，盡誦此偈，即得見性。門人誦偈，皆歎善哉。

At daybreak, the Master called Lu Zhen to come paint murals on the wall of the south corridor. When he saw the verse, he said, "There's no need for you to paint, though you've come from afar. As the sutra says, 'All appearances are illusory.' Just keep this verse for people to recite. Those who practice according to this verse will avoid falling into evil paths; practicing according to this verse brings great benefit." He instructed his disciples to burn incense and pay respects, and to recite this verse to see their nature. When the disciples recited the verse, they all exclaimed, "Excellent!”

「祖，三更喚秀入堂，問曰：『偈是汝作否？』秀言：『實是秀作，不敢妄求祖位，望和尚慈悲，看弟子有少智慧否？』祖曰：『汝作此偈，未見本性，只到門外，未入門內。如此見解，覓無上菩提，了不可得；無上菩提，須得言下識自本心，見自本性不生不滅；於一切時中，念念自見萬法無滯，一真一切真，萬境自如如。如如之心，即是真實。若如是見，即是無上菩提之自性也。汝且去，一兩日思惟，更作一偈，將來吾看；汝偈若入得門，付汝衣法。』神秀作禮而出。又經數日，作偈不成，心中恍惚，神思不安，猶如夢中，行坐不樂。

At the third watch, the Master called Shenxiu into the hall and asked, "Did you write that verse?" Shenxiu said, "Yes, I did write it. I dare not seek the position of Patriarch, but I hope the Master in his compassion will see whether your disciple has a little wisdom or not."

The Master said, "The verse you wrote shows you haven't seen your original nature - you've only reached the outside of the gate, not entered within. With such understanding, seeking supreme enlightenment would be impossible to attain. Supreme enlightenment requires instantly recognizing your original mind and seeing your original nature that neither arises nor ceases. At all times, in every thought, you should see the myriad dharmas without obstruction - all is true, and all phenomena are as they are. Such a mind of suchness is what's real. If you can see like this, this is the self-nature of supreme enlightenment. Go now and think for a day or two, then compose another verse and bring it to me. If your verse shows you've entered the gate, I will transmit to you the robe and Dharma."

Shenxiu bowed and left. Several days passed, but he could not compose a verse. His mind was confused and his thoughts unsettled, as if in a dream. Whether walking or sitting, he found no peace.

「復兩日，有一童子於碓坊過，唱誦其偈；惠能一聞，便知此偈未見本性，雖未蒙教授，早識大意。遂問童子曰：『誦者何偈？』童子曰：『爾這獵獠不知，大師言：「世人生死事大，欲得傳付衣法，令門人作偈來看。若悟大意，即付衣法為第六祖。」神秀上座，於南廊壁上，書無相偈，大師令人皆誦，依此偈修，免墮惡道；依此偈修，有大利益。』惠能曰：『(一本有我亦要誦此，結來生緣)上人！我此踏碓，八箇餘月，未曾行到堂前。望上人引至偈前禮拜。』童子引至偈前禮拜，惠能曰：『惠能不識字，請上人為讀。』時，有江州別駕，姓張名日用，便高聲讀。惠能聞已，遂言：『亦有一偈，望別駕為書。』別駕言：『汝亦作偈？其事希有。』惠能向別駕言：『欲學無上菩提，不得輕於初學。下下人有上上智，上上人有沒意智。若輕人，即有無量無邊罪。』別駕言：『汝但誦偈，吾為汝書。汝若得法，先須度吾。勿忘此言。』惠能偈曰：

Two days later, a young boy passed by the milling room, chanting the verse. Upon hearing it once, Huineng knew this verse had not seen the original nature, though he had not yet received instruction, he already understood the main idea. He asked the boy, "What verse are you reciting?"

The boy said, "You barbarian, don't you know? The Master said, 'The matter of life and death is of great importance. Wishing to transmit the robe and Dharma, he had his disciples compose verses for him to see. If one understands the great meaning, they will receive the robe and Dharma and become the Sixth Patriarch.' Elder Shenxiu wrote a verse about formlessness on the wall of the south corridor. The Master had everyone recite it, saying that practicing according to this verse would prevent falling into evil paths and bring great benefit."

Huineng said, "Sir, I have been pounding rice here for over eight months and have never been to the front hall. I hope you can lead me to bow before the verse."

The boy led him to bow before the verse. Huineng said, "I cannot read. Please read it for me, sir."

At that time, there was an official from Jiangzhou named Zhang Riyong who read it aloud. After hearing it, Huineng said, "I also have a verse. Would the official write it down for me?"

The official said, "You can compose a verse too? How extraordinary!"

Huineng replied to the official, "If one wishes to learn supreme enlightenment, one must not look down on beginners. The lowest people may have the highest wisdom, and the highest people may have no wisdom at all. If one looks down on others, they commit countless, boundless sins."

The official said, "Just recite your verse and I will write it for you. If you obtain the Dharma, you must liberate me first. Do not forget these words." Huineng's verse said:

菩提本無樹，　　 明鏡亦非臺； 本來無一物，　　 何處惹塵埃？

Bodhi originally has no tree, The bright mirror also has no stand. Originally there is not a single thing, Where can dust alight?

「書此偈已，徒眾總驚，無不嗟訝，各相謂言：『奇哉！不得以貌取人，何得多時使他肉身菩薩。』祖見眾人驚怪，恐人損害，遂將鞋擦了偈，曰：『亦未見性。』眾以為然。

After this verse was written, the assembly was startled and amazed, saying to each other, "How extraordinary! We cannot judge someone by their appearance - how could we have had a living Bodhisattva working for us all this time?" When the Master saw the crowd's astonishment and fearing they might harm him, he erased the verse with his shoe and said, "I have not yet seen my nature." The assembly believed this to be true.

「次日，祖潛至碓坊，見能腰石舂米，語曰：『求道之人，為法忘軀，當如是乎！』乃問曰：『米熟也未？』惠能曰：『米熟久矣，猶欠篩在。』祖以杖擊碓三下而去。惠能即會祖意，三鼓入室；祖以袈裟遮圍，不令人見，為說《金剛經》。至『應無所住而生其心』，惠能言下大悟，一切萬法，不離自性。遂啟祖言：『何期自性，本自清淨；何期自性，本不生滅；何期自性，本自具足；何期自性，本無動搖；何期自性，能生萬法。』祖知悟本性，謂惠能曰：『不識本心，學法無益；若識自本心，見自本性，即名丈夫、天人師、佛。』三更受法，人盡不知，便傳頓教及衣鉢，云：『汝為第六代祖，善自護念，廣度有情，流布將來，無令斷絕。聽吾偈曰：

The next day, the Master secretly went to the threshing room and saw Huineng pounding rice with a stone tied around his waist. The Master said, "A seeker of the Way forgets their body for the sake of the Dharma - is this not so!" Then he asked, "Is the rice ready?"

Huineng replied, "The rice has long been ready, it just needs to be sifted."

The Master struck the mortar three times with his staff and left.

Huineng understood his meaning and entered his room at the third watch of the night. The Master used his robe to screen them from view so others could not see, and explained the Vajra Sutra to him. When he reached the line, ‘One should give rise to a mind that dwells nowhere,’ Huineng experienced great enlightenment - all the myriad dharmas do not depart from self-nature. He then said to the Master, "Who would have thought that self-nature is originally pure! Who would have thought that self-nature neither arises nor ceases! Who would have thought that self-nature is originally complete in itself! Who would have thought that self-nature is fundamentally unmoving! Who would have thought that self-nature can produce all dharmas!"

Knowing he had realized his original nature, the Master said to Huineng, "If one does not recognize the original mind, studying the Dharma is of no benefit. If one recognizes one's original mind and sees one's original nature, one is called a great man, a teacher of gods and humans, a Buddha." At the third watch, he received the Dharma without anyone knowing. The Master transmitted the sudden teaching and the robe and bowl, saying: "You are the Sixth Patriarch. Take good care of yourself and widely liberate sentient beings. Spread the teaching for future generations, do not let it be cut off. Listen to my verse:

有情來下種，　　 因地果還生， 無情既無種，　　 無性亦無生。』

Sentient beings come to plant the seed, From the ground, fruits will grow again. The insentient has no seed, Without nature, there is also no birth.

「祖復曰：『昔達磨大師，初來此土，人未之信，故傳此衣，以為信體，代代相承；法則以心傳心，皆令自悟自解。自古，佛佛惟傳本體，師師密付本心；衣為爭端，止汝勿傳。若傳此衣，命如懸絲。汝須速去，恐人害汝。』惠能啟曰：『向甚處去？』祖云：『逢懷則止，遇會則藏。』惠能三更領得衣鉢，云：『能本是南中人，素不知此山路，如何出得江口？』五祖言：『汝不須憂，吾自送汝。』祖相送，直至九江驛。祖令上船，五祖把艣自搖。惠能言：『請和尚坐。弟子合搖艣。』祖云：『合是吾渡汝。』惠能云：『迷時師度，悟了自度；度名雖一，用處不同。惠能生在邊方，語音不正，蒙師傳法，今已得悟，只合自性自度。』祖云：『如是，如是！以後佛法，由汝大行。汝去三年，吾方逝世。汝今好去，努力向南。不宜速說，佛法難起。』

The Master further said, "When the Great Master Bodhidharma first came to this land, people did not believe in him, so he transmitted this robe as proof of faith, passing it down from generation to generation. But the Dharma is transmitted from mind to mind, allowing each to awaken and understand for themselves. From ancient times, Buddha to Buddha only transmitted the original essence, master to master secretly passed on the original mind. The robe has become a source of conflict, so you should not pass it on. If you transmit this robe, your life will hang by a thread. You must leave quickly, as I fear people will harm you."

Huineng asked, "Where shall I go?"

The Master said, "Stop when you reach Huai, hide when you meet assembly."

At the third watch, Huineng received the robe and bowl, and said, "I am from the South and do not know these mountain paths. How can I reach the river's mouth?"

The Fifth Patriarch said, "Do not worry, I will see you off."

The Master accompanied him to Jiujiang Station. The Master told him to board the boat and took up the oar himself. Huineng said, "Please sit, Master. Your disciple should row." The Master replied, "It is fitting that I ferry you across."

Huineng said, "When deluded, the master ferries; when enlightened, one ferries oneself. [Though the word 'ferry' is the same, its use differs. Huineng was born in a frontier region and his speech is not proper], but having received the Master's teaching, I am now enlightened and should rely on self-nature to ferry myself."

The Master said, "So it is, so it is! Henceforth the Buddha-dharma will flourish through you. Depart now, and after three years I will pass from this world. Go now, head south with determination. Do not teach too quickly, for the Buddha-dharma is difficult to bring forth."

「惠能辭違祖已，發足南行。兩月中間，至大庾嶺(五祖歸，數日不上堂。眾疑，詣問曰：『和尚少病少惱否？』曰：『病即無。衣法已南矣。』問：『誰人傳授？』曰：『能者得之。』眾乃知焉)。逐後數百人來，欲奪衣鉢。一僧俗姓陳，名惠明，先是四品將軍，性行麁慥，極意參尋。為眾人先，趁及惠能。惠能擲下衣鉢於石上，云：『此衣表信，可力爭耶？』能隱草莽中。惠明至，提掇不動，乃喚云：『行者！行者！我為法來，不為衣來。』惠能遂出，坐盤石上。惠明作禮云：『望行者為我說法。』惠能云：『汝既為法而來，可屏息諸緣，勿生一念。吾為汝說。』明良久。惠能云：『不思善，不思惡，正與麼時，那箇是明上座本來面目？』惠明言下大悟。復問云：『上來密語密意外，還更有密意否？』惠能云：『與汝說者，即非密也。汝若返照，密在汝邊。』明曰：『惠明雖在黃梅，實未省自己面目。今蒙指示，如人飲水，冷暖自知。今行者即惠明師也。』惠能曰：『汝若如是，吾與汝同師黃梅，善自護持。』明又問：『惠明今後向甚處去？』惠能曰：『逢袁則止，遇蒙則居。』明禮辭(明回至嶺下，謂趁眾曰：『向陟崔嵬，竟無蹤跡，當別道尋之。』趁眾咸以為然。惠明後改道明，避師上字)。

After bidding farewell to the Patriarch, Huineng headed south. Within two months, he reached Dayu Ridge. (When the Fifth Patriarch returned, he did not ascend the hall for several days. The assembly was concerned and went to ask: "Master, are you feeling unwell or troubled?"

He replied: "I am not ill. The robe and Dharma have gone south." They asked: "Who received the transmission?"

He said, "The capable one obtained it." The assembly then understood.)

Several hundred people came in pursuit, wanting to seize the robe and bowl. One monk, whose lay surname was Chen and religious name was Huiming, formerly a fourth-rank general, was rough in character but determined in his search. He led the pursuers and caught up with Huineng. Huineng threw down the robe and bowl on a rock, saying, "This robe represents faith - how can it be fought over?" Then he hid in the thickets.

When Huiming arrived and tried to pick them up but couldn't move them, he called out: "Practitioner! Practitioner! I come for the Dharma, not for the robe." Huineng then emerged and sat on a rock. Huiming bowed and said: "I hope the practitioner will teach me the Dharma." Huineng said, "Since you come for the Dharma, calm all conditions and do not give rise to a single thought. I will teach you." After Huiming had been quiet for a while, Huineng said, "Without thinking of good or evil, at this very moment, what is Venerable Ming's original face?"

Upon these words, Huiming experienced great enlightenment. He further asked, "Besides these secret words and secret meaning, is there an even more secret meaning?"

Huineng said, "What I have told you is not secret. If you turn your light inward, the secret is on your side."

Huiming said, "Although I was at Huangmei, I had not yet truly recognized my own face. Now, receiving your instruction, it's like someone drinking water - they themselves know whether it's cold or warm. Now you are my teacher."

Huineng said, "If that's so, you and I share the same teacher at Huangmei. Take good care of yourself."

Huiming asked, "Where should I go from here?"

Huineng said, "Stop when you meet Yuan, stay when you encounter Meng."

Huiming bowed and departed. (When Huiming returned to the foot of the ridge, he told the pursuing crowd: "I climbed up the steep cliffs but found no traces. We should search other paths." The crowd agreed. Later, Huiming changed his name to Daoming to avoid using the same character as his teacher's name.)

「惠能後至曹溪，又被惡人尋逐。乃於四會，避難獵人隊中，凡經一十五載，時與獵人隨宜說法。獵人常令守網，每見生命，盡放之。每至飯時，以菜寄煮肉鍋。或問，則對曰：『但喫肉邊菜。』

Later, Huineng arrived at Caoxi, but was again pursued by evil people. He then took refuge among hunters in Sihui for fifteen years, during which time he taught the Dharma to the hunters as circumstances allowed. The hunters often had him watch their nets, but whenever he saw living creatures, he released them all. At mealtimes, he would cook vegetables in the pot used for meat. When asked about this, he would say, "I just eat the vegetables from beside the meat.”

「一日思惟：『時當弘法，不可終遯。』遂出至廣州法性寺，值印宗法師講《涅槃經》。時有風吹旛動，一僧曰：『風動。』一僧曰：『旛動。』議論不已。惠能進曰：『不是風動，不是旛動，仁者心動。』一眾駭然。印宗延至上席，徵詰奧義。見惠能言簡理當，不由文字，宗云：『行者定非常人。久聞黃梅衣法南來，莫是行者否？』惠能曰：『不敢。』宗於是作禮，告請傳來衣鉢出示大眾。宗復問曰：『黃梅付囑，如何指授？』惠能曰：『指授即無；惟論見性，不論禪定解脫。』宗曰：『何不論禪定解脫？』能曰：『為是二法，不是佛法。佛法是不二之法。』宗又問：『如何是佛法不二之法？』惠能曰：『法師講《涅槃經》，明佛性，是佛法不二之法。如高貴德王菩薩白佛言：「犯四重禁、作五逆罪，及一闡提等，當斷善根佛性否？」佛言：「善根有二：一者常，二者無常，佛性非常非無常，是故不斷，名為不二。一者善，二者不善，佛性非善非不善，是名不二。蘊之與界，凡夫見二，智者了達其性無二，無二之性即是佛性。」』印宗聞說，歡喜合掌，言：『某甲講經，猶如瓦礫；仁者論義，猶如真金。』於是為惠能剃髮，願事為師。惠能遂於菩提樹下，開東山法門。

One day, he thought to himself, ,It is time to spread the Dharma; I cannot remain in hiding forever.’ He then went to Guangzhou's Faxing Temple, where Dharma Master Yinzong was lecturing on the Nirvana Sutra. At that time, the wind was blowing a flag, and one monk said, "The wind is moving," while another said, "The flag is moving." They continued to argue about this. Huineng stepped forward and said, "Neither the wind nor the flag is moving - it is your minds that are moving." The whole assembly was startled.

Yinzong invited him to take the high seat and questioned him about the profound meaning. Seeing that Huineng's words were simple yet principled, and not dependent on written texts, Yinzong said, "You must be no ordinary practitioner. I have long heard that the robe and Dharma from Huangmei came south - could you be that person?" Huineng replied, "I dare not say so." Yinzong then bowed and requested to see the transmitted robe and bowl to show the assembly.

Yinzong further asked, "How was the teaching transmitted at Huangmei?"

Huineng said, "There was no transmission; we only discussed seeing one's nature, not meditation and liberation."

Yinzong asked, "Why not discuss meditation and liberation?"

Huineng replied, "Because these are dualistic dharmas, not the Buddha Dharma. Buddha Dharma is non-dual."

Yinzong asked, "What is this non-dual Buddha Dharma?"

Huineng said, "The Dharma Master lectures on the Nirvana Sutra, which explains Buddha-nature - this is the non-dual Buddha Dharma. As Noble-Minded Virtue King Bodhisattva asked the Buddha: 'Do those who break the four major precepts, commit the five heinous crimes, or are icchantika cut off their good roots and Buddha-nature?' The Buddha replied, 'There are two kinds of good roots: permanent and impermanent. Buddha-nature is neither permanent nor impermanent, therefore it cannot be cut off - this is called non-dual. There is good and there is evil, but Buddha-nature is neither good nor evil - this is called non-dual. The aggregates and realms appear dual to ordinary people, but the wise understand their nature as non-dual, and this non-dual nature is Buddha-nature.'"

Upon hearing this, Yinzong joyfully clasped his hands and said, "My lecturing on sutras is like tiles and pebbles, while your discussion of the meaning is like pure gold." He then shaved Huineng's head and asked to become his student. Subsequently, Huineng began teaching the East Mountain Dharma under the Bodhi tree.

「惠能於東山得法，辛苦受盡，命似懸絲。今日得與使君、官僚、僧尼、道俗同此一會，莫非累劫之緣，亦是過去生中供養諸佛，同種善根，方始得聞如上頓教得法之因。教是先聖所傳，不是惠能自智。願聞先聖教者，各令淨心，聞了各自除疑，如先代聖人無別。」

"When Huineng obtained the Dharma at East Mountain, he endured many hardships, his life hanging by a thread. Today, being able to meet with the prefect, officials, monks, nuns, and laypeople in this assembly must be due to karmic connections from many lifetimes, and also because in past lives we made offerings to the Buddhas and planted good roots together, which has allowed us to hear about and obtain the sudden teaching. This teaching was transmitted by previous sages - it is not Huineng's own wisdom. Those who wish to hear the teachings of the previous sages should purify their minds, and after hearing, each should eliminate their doubts, just as the sages of old did."

一眾聞法，歡喜作禮而退。

The assembly heard the Dharma, and joyfully bowed and departed.

般若第二

Chapter Two: Prajñā

次日，韋使君請益。師陞座，告大眾曰：「總淨心念摩訶般若波羅蜜多。」復云：「善知識！菩提般若之智，世人本自有之；只緣心迷，不能自悟，須假大善知識，示導見性。當知愚人智人，佛性本無差別，只緣迷悟不同，所以有愚有智。吾今為說摩訶般若波羅蜜法，使汝等各得智慧。志心諦聽！吾為汝說。善知識！世人終日口念般若，不識自性般若，猶如說食不飽。口但說空，萬劫不得見性，終無有益。善知識！摩訶般若波羅蜜是梵語，此言大智慧到彼岸。此須心行，不在口念。口念心不行，如幻、如化、如露、如電；口念心行，則心口相應，本性是佛，離性無別佛。何名摩訶？摩訶是大。心量廣大，猶如虛空，無有邊畔，亦無方圓大小，亦非青黃赤白，亦無上下長短，亦無瞋無喜，無是無非，無善無惡，無有頭尾。諸佛剎土，盡同虛空。世人妙性本空，無有一法可得。自性真空，亦復如是。善知識！莫聞吾說空，便即著空。第一莫著空，若空心靜坐，即著無記空。善知識！世界虛空，能含萬物色像，日月星宿，山河大地，泉源谿澗，草木叢林，惡人善人，惡法善法，天堂地獄，一切大海，須彌諸山，總在空中。世人性空，亦復如是。善知識！自性能含萬法是大，萬法在諸人性中。若見一切人、惡之與善，盡皆不取不捨亦不染著，心如虛空，名之為大，故曰摩訶。善知識！迷人口說，智者心行。又有迷人，空心靜坐，百無所思，自稱為大。此一輩人，不可與語，為邪見故。善知識！心量廣大，遍周法界，用即了了分明，應用便知一切。一切即一，一即一切。去來自由，心體無滯，即是般若。善知識！一切般若智，皆從自性而生，不從外入。莫錯用意，名為真性自用，一真一切真。心量大事，不行小道。口莫終日說空，心中不修此行，恰似凡人自稱國王，終不可得，非吾弟子。

The next day, Prefect Wei requested further teachings. The Master ascended the seat and told the assembly, "Let all purify their minds and recite Mahāprajñāpāramitā." He continued: "Good friends! The wisdom of bodhi and prajñā is inherently present in all people. Only because the mind is deluded are they unable to awaken to it themselves, and must rely on a great good friend to guide them to see their nature. Know that between the foolish and the wise, Buddha-nature has no difference - only because of delusion or awakening do we have foolishness and wisdom.

I will now explain the Mahāprajñāpāramitā Dharma so that each of you may gain wisdom. Listen carefully! Good friends, people recite prajñā all day but do not recognize their own inherent prajñā. Just like talking about food does not satisfy hunger. Merely talking about emptiness without seeing one's nature for ten thousand kalpas is of no benefit.

Good friends! Mahā-prajñā-pāramitā is Sanskrit, meaning 'great wisdom reaching the other shore.' This requires practice in the mind, not just recitation. Reciting without practicing is like an illusion, a transformation, dew, or lightning. Reciting with practice means mind and mouth correspond - original nature is Buddha, apart from nature there is no other Buddha.

What is meant by 'mahā'? Mahā means great. The capacity of mind is vast like empty space, without boundaries. It has no square or round, big or small, no blue, yellow, red or white, no above or below, long or short, no anger or joy, right or wrong, good or evil, no beginning or end. All Buddha-lands are the same as empty space. People's wondrous nature is originally empty, without a single dharma to be obtained. True emptiness of self-nature is also thus.

Good friends! Do not become attached to emptiness upon hearing me speak of it. Most importantly, do not attach to emptiness - if you sit with an empty mind, you become attached to blank emptiness. The empty space of the world contains myriad things - sun, moon, stars, mountains, rivers, springs, streams, grasses, trees, good and bad people, good and bad dharmas, heavens and hells, all seas and Mount Sumeru - all exist within emptiness. The emptiness of people's nature is also like this.

Good friends! Self-nature containing all dharmas is great. All dharmas are within each person's nature. Seeing all people, good and bad, without grasping or rejecting, without becoming defiled - the mind like empty space - this is called great, thus 'mahā.' Deluded people recite with their mouths, the wise practice with their minds. Some deluded ones empty their minds in quiet sitting, thinking of nothing, calling this 'great.' This group cannot be spoken with, due to their mistaken views.

Good friends! The capacity of mind is vast, pervading the Dharmadhatu. When functioning, it understands everything clearly. Everything is one, and one is everything. Coming and going freely, the essence of mind is unobstructed - this is prajñā. Good friends! All prajñā wisdom comes from one's own nature, not from external sources. Do not misuse it - this is called the true self-functioning of original nature. One truth is all truth. The capacity of mind is great - do not practice petty ways. Do not merely talk about emptiness all day while not cultivating this practice. That would be like a commoner calling himself a king - this could never be, and such a person is not my disciple.

「善知識！何名般若？般若者，唐言智慧也。一切處所，一切時中，念念不愚，常行智慧，即是般若行。一念愚即般若絕，一念智即般若生。世人愚迷，不見般若，口說般若，心中常愚。常自言：『我修般若。』念念說空，不識真空。般若無形相，智慧心即是。若作如是解，即名般若智。何名波羅蜜？此是西國語，唐言到彼岸，解義離生滅。著境生滅起，如水有波浪，即名為此岸；離境無生滅，如水常通流，即名為彼岸，故號波羅蜜。善知識！迷人口念，當念之時，有妄有非。念念若行，是名真性。悟此法者，是般若法；修此行者，是般若行。不修即凡；一念修行，自身等佛。善知識！凡夫即佛，煩惱即菩提。前念迷即凡夫，後念悟即佛。前念著境即煩惱，後念離境即菩提。

"Good friends! What is prajñā? Prajñā means wisdom in Chinese (Lit. ‘Tang language’). At all places and all times, thought after thought without foolishness, constantly practicing wisdom - this is the practice of prajñā. One foolish thought and prajñā is cut off; one wise thought and prajñā is born. People in delusion do not see prajñā. They speak of prajñā with their mouths while remaining foolish in their minds. They constantly say 'I practice prajñā,' and talk about emptiness moment after moment, yet do not recognize true emptiness. Prajñā has no form or appearance - it is simply the mind of wisdom. Understanding it this way is called prajñā wisdom.

What is pāramitā? This is a Sanskrit word meaning 'reaching the other shore' in Chinese. Its meaning is to be free from birth and death. When attached to objects, birth and death arise like waves on water - this is called 'this shore.' When detached from objects, there is no birth and death, like water flowing continuously - this is called 'the other shore.' Hence it is called pāramitā.

Good friends! Deluded people recite with their mouths, but when reciting they have falseness and wrong. When every thought is practiced, this is called true nature. Those who awaken to this dharma have the prajñā dharma; those who practice this are practicing prajñā. Not practicing makes one ordinary; one thought of practice makes one equal to Buddha. Good friends! Ordinary people are Buddha, afflictions are bodhi. The previous thought of delusion makes one ordinary, the next thought of awakening makes one a Buddha. The previous thought attached to objects is affliction, the next thought detached from objects is bodhi.

「善知識！摩訶般若波羅蜜，最尊最上最第一，無住無往亦無來，三世諸佛從中出。當用大智慧，打破五蘊煩惱塵勞。如此修行，定成佛道，變三毒為戒定慧。善知識！我此法門，從一般若生八萬四千智慧。何以故？為世人有八萬四千塵勞。若無塵勞，智慧常現，不離自性。悟此法者，即是無念，無憶無著，不起誑妄。用自真如性，以智慧觀照，於一切法不取不捨，即是見性成佛道。善知識！若欲入甚深法界及般若三昧者，須修般若行，持誦《金剛般若經》，即得見性。當知此經功德無量無邊，經中分明讚歎，莫能具說。此法門是最上乘，為大智人說，為上根人說。小根小智人聞，心生不信。何以故？譬如大龍下雨於閻浮提，城邑聚落，悉皆漂流如漂棗葉。若雨大海，不增不減。若大乘人，若最上乘人，聞說《金剛經》，心開悟解。故知本性自有般若之智，自用智慧，常觀照故，不假文字。譬如雨水，不從天有，元是龍能興致，令一切眾生、一切草木、有情無情，悉皆蒙潤。百川眾流，却入大海，合為一體。眾生本性般若之智，亦復如是。善知識！小根之人，聞此頓教，猶如草木根性小者，若被大雨，悉皆自倒，不能增長。小根之人，亦復如是。元有般若之智，與大智人更無差別，因何聞法不自開悟？緣邪見障重、煩惱根深。猶如大雲覆蓋於日，不得風吹，日光不現。般若之智亦無大小，為一切眾生自心迷悟不同，迷心外見，修行覓佛；未悟自性，即是小根。若開悟頓教，不能外修，但於自心常起正見，煩惱塵勞常不能染，即是見性。善知識！內外不住，去來自由，能除執心，通達無礙。能修此行，與般若經本無差別。

Good friends! The Mahā-prajñā-pāramitā is the most honored, supreme and foremost. It neither dwells, comes, nor goes. All Buddhas of the three times emerge from it. Use great wisdom to break through the afflictions and defilements of the five aggregates. Practicing in this way, you will certainly attain Buddhahood, transforming the three poisons into precepts, meditation and wisdom.

From this one prajñā Dharma gateway of mine arise 84,000 wisdoms. Why? Because people have 84,000 defilements. Without defilements, wisdom is constantly present, not separate from self-nature. One who awakens to this Dharma has no thought, no memory, no attachment, and gives rise to no deception. Using one's true suchness nature, observing with wisdom, neither grasping nor rejecting any dharma - this is seeing nature and becoming Buddha.

Good friends! If you wish to enter the profound Dharmadhatu and prajñā samādhi, you must practice prajñā and recite the Vajra-prajñā Sūtra to see your nature. Know that this sutra's merits are immeasurable and boundless, clearly praised in the text beyond complete description. This Dharma gate is the supreme vehicle, taught for people of great wisdom and superior faculties. When those of small faculties and wisdom hear it, their minds give rise to disbelief.

Why? It is like when a great nāga sends rain upon Jambudvīpa - cities and villages are all swept away like floating leaves. But when it rains on the great ocean, it neither increases nor decreases. When people of the great vehicle or supreme vehicle hear the Vajra Sutra explained, their minds open in awakening and understanding. Thus know that self-nature inherently possesses prajñā wisdom. Using this wisdom to constantly observe, no written words are needed.

It is like rain water - it does not come from heaven, but originally the nāga is able to make it fall, causing all beings, all plants and trees, sentient and non-sentient, to all be moistened. The hundred rivers and streams all flow back to the great ocean, uniting as one. The prajñā wisdom in beings' original nature is also like this.

Good friends! When people of small faculties hear this sudden teaching, they are like plants with small roots - when struck by heavy rain, they all fall over and cannot grow. People of small faculties are also like this. They originally have prajñā wisdom no different from those of great wisdom, so why do they not awaken upon hearing the Dharma? Because their wrong views are heavy obstacles and their affliction roots are deep. It is like when great clouds cover the sun - without wind to blow them away, the sunlight does not appear.

Prajñā wisdom also has no large or small. Because all beings' minds are different in delusion and awakening - deluded minds look outward, practicing and seeking Buddha without awakening to self-nature - these are people of small faculties. If they awaken to the sudden teaching and do not practice externally, but constantly give rise to right views in their own minds, afflictions and defilements cannot stain them - this is seeing nature. Good friends! Neither dwelling inside nor out, coming and going freely, able to eliminate the grasping mind and penetrate without obstruction - able to practice this way is no different from the Prajñā Sutra.

「善知識！一切修多羅及諸文字，大小二乘，十二部經，皆因人置。因智慧性，方能建立。若無世人，一切萬法本自不有，故知萬法本自人興。一切經書，因人說有。緣其人中有愚有智，愚為小人，智為大人。愚者問於智人，智者與愚人說法。愚人忽然悟解心開，即與智人無別。善知識！不悟即佛是眾生，一念悟時眾生是佛，故知萬法盡在自心。何不從自心中，頓見真如本性？《菩薩戒經》云：『我本元自性清淨，若識自心見性，皆成佛道。』《淨名經》云：『即時豁然，還得本心。』善知識！我於忍和尚處，一聞言下便悟，頓見真如本性。是以將此教法流行，令學道者頓悟菩提。各自觀心，自見本性。若自不悟，須覓大善知識、解最上乘法者，直示正路。是善知識有大因緣，所謂化導令得見性。一切善法，因善知識能發起故。三世諸佛、十二部經，在人性中本自具有。不能自悟，須求善知識指示方見；若自悟者，不假外求。若一向執謂須他善知識方得解脫者，無有是處。何以故？自心內有知識自悟。若起邪迷、妄念顛倒，外善知識雖有教授，救不可得。若起正真般若觀照，一剎那間，妄念俱滅。若識自性，一悟即至佛地。善知識！智慧觀照，內外明徹，識自本心。若識本心，即本解脫。若得解脫，即是般若三昧，即是無念。何名無念？若見一切法，心不染著，是為無念。用即遍一切處，亦不著一切處。但淨本心，使六識出六門，於六塵中無染無雜，來去自由，通用無滯，即是般若三昧、自在解脫，名無念行。若百物不思，當令念絕，即是法縛，即名邊見。善知識！悟無念法者，萬法盡通；悟無念法者，見諸佛境界；悟無念法者，至佛地位。

Good friends! All sutras and written words, the two vehicles of greater and lesser, and the twelve divisions of the canon were established because of people. It is because of the nature of wisdom that they could be established. If there were no people in the world, the myriad dharmas would not exist of themselves. Therefore, know that all dharmas arose from people. All scriptures exist because people spoke them. Because among people there are the foolish and the wise - the foolish being lesser people and the wise being greater people - the foolish ask the wise, and the wise teach the dharma to the foolish. When foolish people suddenly awaken and their minds open to understanding, they become no different from the wise.

Good friends! When not awakened, even Buddhas are sentient beings; in one moment of awakening, sentient beings are Buddhas. Therefore know that all dharmas reside entirely in your own mind. Why not directly see your true suchness nature within your own mind? The Bodhisattva Precepts Sutra says, "Our original self-nature is inherently pure. If we recognize our own mind and see our nature, we all attain the Buddha Way." The Vimalakirti Sutra says, "At once you suddenly awaken and regain your original mind."

Good friends! When I was with Master Hongren, I understood as soon as I heard his words, suddenly seeing my true nature as such. That is why I spread this teaching, enabling practitioners to suddenly awaken to bodhi. Each should observe their own mind and see their own nature. If you cannot awaken on your own, you must seek out a great good teacher who understands the supreme vehicle teaching to directly show you the right path. Such a good teacher has great karmic conditions - they can guide you to see your nature. All good dharmas arise because of good teachers.

The Buddhas of the three times and the twelve divisions of the canon are all inherently complete within human nature. If you cannot awaken on your own, you must seek a good teacher's guidance to see it. But if you can awaken on your own, you need not seek externally. It is mistaken to insist that you must rely on other good teachers to gain liberation. Why? Because within your own mind there is self-awakening knowledge.

If you give rise to deluded confusion and inverted thoughts, even if external good teachers offer instruction, they cannot save you. But if you arouse true prajñā contemplation, in an instant all deluded thoughts are eliminated. If you recognize your self-nature, with one awakening you reach the Buddha stage.

Good friends! Through wisdom contemplation, seeing clearly within and without, you recognize your original mind. Recognizing your original mind is fundamental liberation. Attaining liberation is prajna samadhi, which is no-thought. What is no-thought? To see all dharmas without the mind being defiled or attached - this is no-thought. Its function extends everywhere yet is not attached anywhere. Simply purify the original mind, allowing the six consciousnesses to exit through the six sense gates, operating among the six sense objects without defilement or confusion, coming and going freely, functioning without obstruction - this is prajñā samadhi, free and liberated, called the practice of no-thought. But if you try to stop thinking about everything, forcing thoughts to cease, this is being bound by dharma and is called an extreme view.

Good friends! Those who awaken to the dharma of no-thought understand all dharmas; those who awaken to the dharma of no-thought see the realm of all Buddhas; those who awaken to the dharma of no-thought reach the Buddha stage.

「善知識！後代得吾法者，將此頓教法門，於同見同行，發願受持。如事佛故，終身而不退者，定入聖位。然須傳授從上以來默傳分付，不得匿其正法。若不同見同行，在別法中，不得傳付。損彼前人，究竟無益。恐愚人不解，謗此法門，百劫千生，斷佛種性。善知識！吾有一無相頌，各須誦取，在家出家，但依此修。若不自修，惟記吾言，亦無有益。聽吾頌曰：

Good friends! Those who obtain my Dharma in later generations should uphold and maintain this teaching of sudden enlightenment among those of like views and practice, making vows to receive and uphold it. As if serving the Buddha, those who do not retreat throughout their lives will certainly enter the ranks of sages. However, the transmission must follow the silent transmission that has been passed down from above - do not conceal the true Dharma. If there are those who do not share the same views and practice, being in different dharmas, do not transmit it to them. This would harm those people and ultimately be of no benefit. I fear ignorant people who do not understand will slander this Dharma gate, cutting off their Buddha-nature for hundreds of kalpas and thousands of lifetimes.

Good friends! I have a verse on formlessness that you must all memorize. Whether lay or monastic, just practice according to this. If you do not practice yourself and only remember my words, it will be of no benefit. Listen to my verse:

說通及心通，　　 如日處虛空， 唯傳見性法，　　 出世破邪宗。

Understanding and mind's understanding Are like the sun in empty space. Only transmitting the dharma of seeing nature, Emerging to break false teachings.

法即無頓漸，　　 迷悟有遲疾， 只此見性門，　　 愚人不可悉。

The Dharma has no sudden or gradual, But delusion and awakening can be slow or swift. This gate of seeing nature The foolish cannot comprehend.

說即雖萬般，　　 合理還歸一， 煩惱闇宅中，　　 常須生慧日。

Though explanations may be myriad, When aligned with truth they return to one. In the dark house of afflictions, Always let the sun of wisdom shine.

邪來煩惱至，　　 正來煩惱除， 邪正俱不用，　　 清淨至無餘。

When wrong comes, afflictions arrive; When right comes, afflictions depart. Wrong and right both unused, Purity reaches completeness.

菩提本自性，　　 起心即是妄， 淨心在妄中，　　 但正無三障。

Bodhi is original nature; Raising thoughts is delusion. Pure mind exists within delusion, Just be right without three obstacles.

世人若修道，　　 一切盡不妨， 常自見己過，　　 與道即相當。

If people practice the Way, Nothing at all will hinder. Always seeing one's own faults Accords with the Way.

色類自有道，　　 各不相妨惱， 離道別覓道，　　 終身不見道。

Each form has its own way, Not interfering with each other. Leaving the Way to seek the Way, One never sees the Way in this life.

波波度一生，　　 到頭還自懊， 欲得見真道，　　 行正即是道。

Bustling through life, In the end bringing self-regret. If you wish to see the true Way, Right action is the Way.

自若無道心，　　 闇行不見道， 若真修道人，　　 不見世間過。

If you lack the mind of Way, Walking in darkness, not seeing the Way. True practitioners of the Way Do not see worldly faults.

若見他人非，　　 自非却是左， 他非我不非，　　 我非自有過。

Seeing others' wrongs, Your criticism turns wrong. Others' wrongs I do not wrong, My wrongs are my own faults.

但自却非心，　　 打除煩惱破， 憎愛不關心，　　 長伸兩脚臥。

Just eliminate the critical mind, Break through and remove afflictions. Love and hate not concerning the mind, Stretch out both legs and lie down.

欲擬化他人，　　 自須有方便， 勿令彼有疑，　　 即是自性現。

If you wish to transform others, You must have skillful means. Do not let them have doubts, Then self-nature manifests.

佛法在世間，　　 不離世間覺， 離世覓菩提，　　 恰如求兔角。

Buddha Dharma is in the world, Not separate from worldly awakening. Seeking bodhi apart from the world Is like searching for rabbit horns.

正見名出世，　　 邪見是世間， 邪正盡打却，　　 菩提性宛然。

Right view is called transcendent, Wrong view belongs to the world. Wrong and right both struck away, Bodhi nature naturally appears.

此頌是頓教，　　 亦名大法船， 迷聞經累劫，　　 悟則剎那間。」

This verse is the sudden teaching, Also called the great Dharma ship. In delusion hearing sutras takes eons, In awakening, just an instant.

師復曰：「今於大梵寺說此頓教，普願法界眾生，言下見性成佛。」

The Master further said: "Now at the Great Brahma Temple I have explained this sudden teaching, and I wish that all beings throughout the dharma realm will see their nature and become Buddha upon hearing these words."

時韋使君與官僚道俗，聞師所說，無不省悟。一時作禮，皆歎：「善哉！何期嶺南有佛出世！」

When Prefect Wei, the officials, and both monastics and laypeople heard the Master's teaching, all became enlightened. They bowed together and exclaimed: "Excellent! Who would have thought that a Buddha would appear in Lingnan!"

疑問第三

Chapter Three: Questions and Doubts

一日，韋刺史為師設大會齋。齋訖，刺史請師陞座，同官僚士庶肅容再拜，問曰：「弟子聞和尚說法，實不可思議。今有少疑，願大慈悲，特為解說。」

One day, Prefect Wei held a great feast for the Master. After the feast, the prefect invited the Master to ascend the seat. Together with officials and commoners, they reverently bowed twice and asked, "Disciple has heard the Master's teachings, which are truly inconceivable. Now I have a small doubt and wish that you, in your great compassion, would specifically explain it."

師曰：「有疑即問，吾當為說。」

The Master said, "If you have doubts, just ask, and I will explain."

韋公曰：「和尚所說，可不是達磨大師宗旨乎？」

Lord Wei said, "Are the Master's teachings not the essential principle of Great Master Bodhidharma?"

師曰：「是。」

The Master said, "Yes."

公曰：「弟子聞：達磨初化梁武帝，帝問云：『朕一生造寺度僧、布施設齋，有何功德？』達磨言：『實無功德。』弟子未達此理，願和尚為說。」

Lord Wei said: "I have heard that when Bodhidharma first taught Emperor Wu of Liang, the Emperor asked, 'Throughout my life I have built monasteries, ordained monks, given in charity, and provided meals. What merit is there in this?' Bodhidharma replied, 'Actually, there is no merit.' I do not understand this principle. Please explain it to me, Venerable One.”

師曰：「實無功德，勿疑先聖之言。武帝心邪，不知正法。造寺度僧、布施設齋，名為求福，不可將福便為功德。功德在法身中，不在修福。」師又曰：「見性是功，平等是德。念念無滯，常見本性，真實妙用，名為功德。內心謙下是功，外行於禮是德。自性建立萬法是功，心體離念是德。不離自性是功，應用無染是德。若覓功德法身，但依此作，是真功德。若修功德之人，心即不輕，常行普敬。心常輕人，吾我不斷，即自無功；自性虛妄不實，即自無德。為吾我自大，常輕一切故。善知識！念念無間是功，心行平直是德。自修性是功，自修身是德。善知識！功德須自性內見，不是布施供養之所求也。是以福德與功德別。武帝不識真理，非我祖師有過。」

The Master said, "There is truly no merit. Do not doubt the words of the ancient sage. Emperor Wu's mind was misguided and did not understand the true Dharma. Building temples, ordaining monks, giving charity and providing meals - these are called seeking blessings, but blessings cannot be considered merit. Merit exists within the Dharma body, not in cultivating blessings."

The Master further said: "Seeing one's nature is merit, equality is virtue. Thought after thought without obstruction, constantly seeing one's original nature, the true and wondrous function - this is called merit and virtue. Inner humility is merit, outward practice of propriety is virtue. Self-nature establishing the myriad dharmas is merit, the mind-essence free from thoughts is virtue. Not departing from self-nature is merit, responding to situations without defilement is virtue. If you seek the merit and virtue of the Dharma body, just practice according to this - this is true merit and virtue.

Those who cultivate merit and virtue should not look down on others but always practice universal respect. If one constantly looks down on others and does not cut off the sense of self, then one has no merit; if self-nature is false and unreal, then one has no virtue. This is because of ego and self-importance, constantly looking down on everything. Good friends! Continuous mindfulness is merit, straightforward practice is virtue. Self-cultivation of nature is merit, self-cultivation of body is virtue. Good friends! Merit and virtue must be seen within self-nature - they cannot be sought through charity and offerings. Therefore, blessings and merit-virtue are different. Emperor Wu did not recognize the true principle - it was not our Patriarch's fault."

刺史又問曰：「弟子常見僧俗念阿彌陀佛，願生西方。請和尚說，得生彼否？願為破疑。」

The Prefect asked again: "I often see both monastics and laypeople chanting Amitābha Buddha's name, wishing to be reborn in the Western [Pure Land]. Please tell me, Venerable One, can they be reborn there? I wish you would resolve my doubts.”

師言：「使君善聽，惠能與說。世尊在舍衛城中，說西方引化。經文分明，去此不遠。若論相說，里數有十萬八千，即身中十惡八邪，便是說遠。說遠為其下根，說近為其上智。人有兩種，法無兩般。迷悟有殊，見有遲疾。迷人念佛求生於彼，悟人自淨其心。所以佛言：『隨其心淨即佛土淨。』使君東方人，但心淨即無罪。雖西方人，心不淨亦有愆。東方人造罪，念佛求生西方。西方人造罪，念佛求生何國？凡愚不了自性，不識身中淨土，願東願西。悟人在處一般，所以佛言：『隨所住處恒安樂。』使君心地但無不善，西方去此不遙。若懷不善之心，念佛往生難到。今勸善知識，先除十惡即行十萬，後除八邪乃過八千。念念見性，常行平直，到如彈指，便覩彌陀。使君但行十善，何須更願往生？不斷十惡之心，何佛即來迎請？若悟無生頓法，見西方只在剎那。不悟念佛求生，路遙如何得達。惠能與諸人，移西方於剎那間，目前便見。各願見否？」

The Master said, "Listen well, Governor. Let me explain. When the World-Honored One spoke in Śrāvastī about guiding beings to the Western [Pure Land], the sutra clearly states it is not far from here. Speaking in terms of distance, it is 108,000 li away, which represents the ten evils and eight wrong practices within one's body - this is speaking of it as distant. Speaking of distance is for those of lower capacity, speaking of nearness is for those of higher wisdom.

There are two kinds of people, but not two kinds of Dharma. The difference lies in delusion and awakening, seeing slowly or quickly. Deluded people recite Buddha's name seeking rebirth there; awakened people purify their own minds. Thus the Buddha said, 'According to the purity of mind, so is the Buddha land pure.' Governor, you are from the East - if your mind is pure, you are without sin. Even those from the West, if their minds are impure, have faults. When people from the East commit wrongs and recite Buddha's name seeking rebirth in the West - when people from the West commit wrongs and recite Buddha's name, in which land should they seek rebirth?

Ordinary foolish people don't understand their self-nature and don't recognize the Pure Land within their own bodies, wishing for East or West. For awakened people it's the same everywhere. Thus the Buddha said, 'Wherever they dwell, they are always at peace.' Governor, if the ‘ground’ of your mind is free from evil, the Western [Pure Land] is not far away. If you harbor an evil mind, reciting Buddha's name seeking rebirth will be difficult to achieve.

Now I urge good friends: first eliminate the ten evils - this is traveling 100,000 [li]; then eliminate the eight wrong practices - this is traversing 8,000 [li]. See your nature in every thought, always practice straightforwardly, and in a snap of the fingers you will see Amitābha. Governor, just practice the ten good deeds - why wish for rebirth elsewhere? If you don't cut off the mind of the ten evils, which Buddha will come to welcome you? If you awaken to the sudden teaching of non-birth, you'll see the Western [Pure Land] in an instant. If unawakened, reciting Buddha's name seeking rebirth - how can you reach such a distant place? I will move the Western [Pure Land] here for everyone in an instant, right before your eyes. Do you all wish to see it?"

眾皆頂禮云：「若此處見，何須更願往生？願和尚慈悲，便現西方，普令得見。」

The assembly all bowed their heads and said, "If we can see it here, why would we need to wish for rebirth elsewhere? We hope that the Venerable One, in your compassion, will now reveal the Western [Pure Land] for all to see.”

師言：「大眾！世人自色身是城，眼耳鼻舌是門，外有五門，內有意門。心是地，性是王。王居心地上，性在王在，性去王無。性在身心存，性去身壞。佛向性中作，莫向身外求。自性迷即是眾生，自性覺即是佛。慈悲即是觀音，喜捨名為勢至，能淨即釋迦，平直即彌陀；人我是須彌，貪欲是海水，煩惱是波浪，毒害是惡龍，虛妄是鬼神，塵勞是魚鱉。貪瞋是地獄，愚癡是畜生。善知識！常行十善，天堂便至。除人我，須彌倒；去貪欲，海水竭；煩惱無，波浪滅；毒害除，魚龍絕。自心地上覺性，如來放大光明；外照六門清淨，能破六欲諸天；自性內照，三毒即除；地獄等罪一時銷滅，內外明徹不異西方。不作此修，如何到彼？」

The Master said, "Good friends! People's physical bodies are like a city, with eyes, ears, nose and tongue as gates - five gates on the outside and the thinking-gate inside. Mind is the ground, and nature is the king. The king dwells on the ‘ground of mind’ - when nature is present, the king is present; when nature departs, there is no king. When nature is present, body and mind exist; when nature departs, the body decays. Buddha is made within nature - do not seek outside the body. When self-nature is deluded, that is a sentient being; when self-nature is awakened, that is Buddha.

Compassion is Avalokiteśvara, joyful giving is Mahāsthāmaprāpta, the ability to purify is Śākyamuni, straightforwardness is Amitābha. The sense of self is Mount Sumeru, desire is the ocean, afflictions are waves, harmful actions are evil dragons, delusions are spirits, worldly toil is fish and turtles. Greed and anger are hell, ignorance is the animal realm.

Good friends! Constantly practice the ten good deeds and heaven will be reached. Remove the sense of self and Mount Sumeru falls; eliminate desire and the ocean dries up; with no afflictions, waves cease; with harm removed, fish and dragons vanish. The awakened nature of the ground of your mind is the Tathāgata emitting great light - outwardly illuminating the six sense gates to purity, able to break through the six desire heavens. When self-nature shines inward, the three poisons are eliminated. All hell-realm sins are instantly destroyed, inside and out becoming clear and bright, no different from the Western [Pure Land]. If you do not practice this cultivation, how can you reach there?"

大眾聞說，了然見性，悉皆禮拜，俱歎善哉。唱言：「普願法界眾生，聞者一時悟解。」

Upon hearing these words, the assembly clearly saw their nature, all bowed in reverence, and exclaimed "Excellent!" They chanted: "We wish that all beings throughout the dharma realm will hear this and attain understanding at once."

師言：「善知識！若欲修行，在家亦得，不由在寺。在家能行，如東方人心善；在寺不修，如西方人心惡。但心清淨，即是自性西方。」

The Master said: "Good friends! If you wish to practice, you can do so at home - it's not necessary to be in a monastery. Someone at home who can practice is like a person from the East with a good mind; someone in a monastery who doesn't practice is like a person from the West with an evil mind. As long as your mind is pure, that is your self-nature's Western Pure Land."

韋公又問：「在家如何修行？願為教授。」

Lord Wei asked again: "How should one practice at home? Please teach us."

師言：「吾與大眾說無相頌。但依此修，常與吾同處無別；若不依此修，剃髮出家於道何益？頌曰：

The Master said: "I will speak a verse on formlessness for the assembly. Just practice according to this, and you will always be in the same place as me. If you don't practice according to this, what benefit is there in shaving your head and leaving home for the Way? The verse says:

心平何勞持戒，　　 行直何用修禪！

When mind is even, what need is there to keep precepts? When conduct is straight, what need is there to practice meditation!

恩則孝養父母，　　 義則上下相憐， 讓則尊卑和睦，　　 忍則眾惡無諠，

With kindness comes filial care for parents, With righteousness comes mutual care between high and low. With deference comes harmony between noble and humble, With patience comes silence amidst all evils.

若能鑽木出火，　　 淤泥定生紅蓮。 苦口的是良藥，　　 逆耳必是忠言，

Just as fire can emerge from rubbing wood, Red lotuses surely grow from muddy waters. Bitter medicine is good medicine, Harsh words must be loyal words.

改過必生智慧，　　 護短心內非賢。 日用常行饒益，　　 成道非由施錢，

Correcting faults gives birth to wisdom, Defending shortcomings in one's heart is not wise. In daily life always practice benefiting others, Enlightenment doesn't come from giving money.

菩提只向心覓，　　 何勞向外求玄。 聽說依此修行，　　 西方只在目前。」

Bodhi is only sought within the mind, Why labor to seek the mysterious outside? Hearing this, practice accordingly, The Western Paradise is right before your eyes.

師復曰：「善知識！總須依偈修行，見取自性，直成佛道。時不相待，眾人且散，吾歸曹溪。眾若有疑，却來相問。」

The Master further said: "Good friends! Everyone must practice according to this verse, see their self-nature, and directly become Buddha. Time waits for no one - let the assembly disperse, as I will return to Caoxi. If anyone has doubts, come and ask me again."

時，刺史官僚、在會善男信女，各得開悟，信受奉行。

At that time, the prefect, officials, and the good men and women in the assembly all attained awakening and faithfully accepted and practiced the teaching.

定慧第四

Chapter Four: Meditation and Wisdom

師示眾云：「善知識！我此法門，以定慧為本。大眾！勿迷，言定慧別。定慧一體，不是二。定是慧體，慧是定用。即慧之時定在慧，即定之時慧在定。若識此義，即是定慧等學。諸學道人，莫言先定發慧、先慧發定各別。作此見者，法有二相。口說善語，心中不善。空有定慧，定慧不等。若心口俱善、內外一如，定慧即等。自悟修行，不在於諍。若諍先後，即同迷人，不斷勝負，却增我法，不離四相。善知識！定慧猶如何等？猶如燈光。有燈即光，無燈即闇。燈是光之體，光是燈之用；名雖有二，體本同一。此定慧法，亦復如是。」

The Master told the assembly, "Good friends! This Dharma gate of mine takes meditation and wisdom as its foundation. Everyone! Do not be deluded and say that meditation and wisdom are different. Meditation and wisdom are one essence, not two. Meditation is the essence of wisdom, and wisdom is the function of meditation. When there is wisdom, meditation is within wisdom; when there is meditation, wisdom is within meditation. If you understand this meaning, this is the equal study of meditation and wisdom.

You practitioners, do not say that wisdom arises from meditation, or meditation arises from wisdom, as if they were separate. Those who hold this view see the Dharma as having two aspects. Their mouths speak good words but their minds are not good. Their meditation and wisdom are empty and unequal. If both mind and mouth are good, inside and outside are one - then meditation and wisdom are equal. Self-awakening and practice are not about arguing. If you argue about which comes first, you are like deluded people, never ending the cycle of winning and losing, increasing the self, not departing from the four marks.

Good friends! What are meditation and wisdom like? They are like a lamp and its light. When there is a lamp there is light; when there is no lamp there is darkness. The lamp is the essence of light, the light is the function of the lamp. Though they have two names, their essence is fundamentally one. This teaching of meditation and wisdom is also like this."

師示眾云：「善知識！一行三昧者，於一切處行住坐臥，常行一直心是也。《淨名》云：『直心是道場，直心是淨土。』莫心行諂曲，口但說直；口說一行三昧，不行直心。但行直心，於一切法勿有執著。迷人著法相、執一行三昧，直言：『常坐不動，妄不起心，即是一行三昧。』作此解者，即同無情，却是障道因緣。善知識！道須通流，何以却滯？心不住法，道即通流；心若住法；名為自縛。若言常坐不動是，只如舍利弗宴坐林中，却被維摩詰訶。善知識！又有人教坐，看心觀靜，不動不起，從此置功。迷人不會，便執成顛。如此者眾，如是相教，故知大錯。」

The Master told the assembly, "Good friends! The samādhi of single practice means maintaining a straightforward mind in all activities - walking, standing, sitting, and lying down. The Vimalakirti Sutra says: 'The straightforward mind is the place of practice, the straightforward mind is the Pure Land.' Do not practice with a devious mind while only speaking of straightforwardness. If you speak of the samādhi of single practice but do not practice with a straightforward mind - just maintain a straightforward mind and have no attachments to any dharmas.

Deluded people attach to dharma characteristics and cling to the samādhi of single practice, directly saying, 'Just sit motionlessly without letting deluded thoughts arise - this is the samādhi of single practice.' Those who understand it this way are like insentient objects and actually create obstacles to the Way. Good friends! The Way must flow freely - why let it stagnate? When the mind does not dwell on dharmas, the Way flows freely; when the mind dwells on dharmas, it binds itself.

If you say constant motionless sitting is it, then consider how Śāriputra was rebuked by Vimalakirti for sitting quietly in the forest. Good friends! Moreover, some teach people to sit and observe the mind for quietness, to be unmoving and not give rise to thoughts, and to cultivate this way. Deluded people don't understand and become obsessed to the point of insanity. There are many such people teaching each other this way - know that this is a great error."

師示眾云：「善知識！本來正教，無有頓漸，人性自有利鈍。迷人漸修，悟人頓契。自識本心，自見本性，即無差別，所以立頓漸之假名。善知識！我此法門，從上以來，先立無念為宗，無相為體，無住為本。無相者，於相而離相。無念者，於念而無念。無住者，人之本性。於世間善惡好醜，乃至冤之與親，言語觸刺欺爭之時，並將為空，不思酬害，念念之中不思前境。若前念今念後念，念念相續不斷，名為繫縛。於諸法上念念不住，即無縛也。此是以無住為本。善知識！外離一切相，名為無相。能離於相，即法體清淨。此是以無相為體。善知識！於諸境上，心不染，曰無念。於自念上，常離諸境，不於境上生心。若只百物不思，念盡除却，一念絕即死，別處受生，是為大錯。學道者思之。若不識法意，自錯猶可，更誤他人；自迷不見，又謗佛經，所以立無念為宗。善知識！云何立無念為宗？只緣口說見性，迷人於境上有念，念上便起邪見，一切塵勞妄想從此而生。自性本無一法可得，若有所得，妄說禍福，即是塵勞邪見，故此法門立無念為宗。善知識！無者無何事？念者念何物？無者無二相，無諸塵勞之心。念者念真如本性。真如即是念之體，念即是真如之用。真如自性起念，非眼耳鼻舌能念。真如有性，所以起念；真如若無，眼耳色聲當時即壞。善知識！真如自性起念，六根雖有見聞覺知，不染萬境，而真性常自在。故經云：『能善分別諸法相，於第一義而不動。』」

The Master told the assembly, "Good friends! The original true teaching has no sudden or gradual - people's natures inherently have sharp and dull capacities. Deluded people practice gradually, awakened people understand suddenly. When one recognizes one's original mind and sees one's original nature, there is no distinction - that's why the terms 'sudden' and 'gradual' are provisional names.

Good friends! This Dharma gate of mine has, from the beginning, established no-thought as its doctrine, no-form as its substance, and non-abiding as its foundation. No-form means to be free from form while in the midst of form. No-thought means to be without thought while in the midst of thought. Non-abiding is the original nature of humans. In worldly good and evil, beauty and ugliness, even with enemies and friends, when faced with words of abuse, deception or argument, treat them all as empty, do not think of revenge, and in thought after thought do not dwell on previous conditions. If thoughts of past, present and future continue without interruption, this is called bondage. To not dwell on any dharmas thought after thought - this is freedom from bondage. This is taking non-abiding as the foundation.

Good friends! To be externally free from all forms is called no-form. Being able to be free from forms means the substance of the dharma is pure. This is taking no-form as the substance. Good friends! To be unstained by any objects is called no-thought. In one's own thoughts, to always be separate from objects and not give rise to mind regarding objects. If you merely stop thinking about everything and eliminate all thoughts, when one thought is cut off this is death and rebirth elsewhere - this is a great mistake. Students of the Way should consider this.

Not understanding the meaning of the Dharma may be excusable for oneself, but to mislead others when one is confused and cannot see, and furthermore slander the Buddhist sutras - this is why we establish no-thought as the doctrine. Good friends! Why establish no-thought as the doctrine? Because when deluded people merely talk about seeing nature, they have thoughts about objects, and from these thoughts arise wrong views. All worldly toil and deluded thinking arise from this. Originally in self-nature there is not a single dharma to be obtained. If there is something to be obtained, to falsely speak of fortune and misfortune is itself worldly toil and wrong views. Therefore this Dharma gate establishes no-thought as its doctrine.

Good friends! What does 'no' negate? What does 'thought' think of? 'No' negates duality and the mind of worldly toil. 'Thought' means thinking of the original true suchness nature. True suchness is the substance of thought; thought is the function of true suchness. From true suchness nature arises thought - it is not the eyes, ears, nose or tongue that can think. True suchness has a nature, therefore it gives rise to thought. If there were no true suchness, the eyes, ears, forms and sounds would immediately perish.

Good friends! True suchness self-nature gives rise to thought. Though the six sense organs have seeing, hearing, sensing and knowing, they are not stained by the myriad objects, while the true nature remains constantly free. Therefore the sutra says, 'Able to well distinguish all dharma characteristics, yet unmoved regarding the highest truth.'"

坐禪第五

Chapter Five: Seated Dhyāna 

師示眾云：「此門坐禪，元不著心，亦不著淨，亦不是不動。若言著心，心元是妄，知心如幻，故無所著也。若言著淨，人性本淨，由妄念故，蓋覆真如。但無妄想，性自清淨；起心著淨，却生淨妄。妄無處所，著者是妄。淨無形相，却立淨相，言是工夫。作此見者，障自本性，却被淨縛。善知識！若修不動者，但見一切人時，不見人之是非善惡過患，即是自性不動。善知識！迷人身雖不動！開口便說他人是非長短好惡，與道違背。若著心著淨，即障道也。」

The Master told the assembly, "In this gate of seated dhyāna, fundamentally there is no attachment to mind, no attachment to purity, and it is not about being motionless. If you speak of attaching to mind, mind is fundamentally deluded - knowing mind is like an illusion, thus there is nothing to attach to. If you speak of attaching to purity, human nature is originally pure, but due to deluded thoughts, true suchness is covered. Simply be without deluded thinking and nature is naturally pure. If you give rise to mind attaching to purity, you instead create pure delusion. Delusion has no location - attachment itself is delusion. Purity has no form or characteristics, yet establishing characteristics of purity is called cultivation. Those who hold this view obstruct their original nature and become bound by purity. Good friends! If you cultivate motionlessness, when seeing all people, simply do not see their rights and wrongs, good and bad, faults - this is self-nature being unmoved. Good friends! Though deluded people's bodies may not move, as soon as they open their mouths they speak of others' rights and wrongs, strengths and weaknesses, good and bad - this goes against the Way. Attachment to mind or purity obstructs the Way."

師示眾云：「善知識！何名坐禪？此法門中，無障無礙，外於一切善惡境界，心念不起，名為坐；內見自性不動，名為禪。善知識！何名禪定？外離相為禪，內不亂為定。外若著相，內心即亂；外若離相，心即不亂。本性自淨自定，只為見境，思境即亂。若見諸境心不亂者，是真定也。善知識！外離相即禪，內不亂即定。外禪內定，是為禪定。《菩薩戒經》云：『我本元自性清淨。』善知識！於念念中，自見本性清淨，自修自行，自成佛道。」

The Master told the assembly, "Good friends! What is called seated dhyāna? In this Dharma gate, there are no obstacles or hindrances. Externally, amid all good and bad circumstances, for thoughts to not arise is called 'sitting'; internally seeing self-nature unmoved is called 'dhyāna.' Good friends! What is dhyāna and concentration? Externally departing from form is dhyāna, internally being undisturbed is concentration. If externally one is attached to form, the mind is disturbed inside; if externally one departs from form, the mind is not disturbed. The original nature is naturally pure and concentrated - it's only from seeing circumstances and thinking about circumstances that disturbance occurs. Seeing all circumstances without the mind being disturbed - this is true concentration. Good friends! External departure from form is dhyāna, internal freedom from disturbance is concentration. External dhyāna and internal concentration is what is called dhyāna and concentration. The Bodhisattva Precepts Sutra says: 'My original nature is inherently pure.' Good friends! In every thought, see your original nature as pure, cultivate and practice yourself, and realize the Buddha Way yourself."

懺悔第六

Chapter Six: Repentance (deśanā-karaṇīya)

時，大師見廣韶洎四方士庶，駢集山中聽法，於是陞座，告眾曰：「來，諸善知識！此事須從自事中起，於一切時，念念自淨其心。自修自行，見自己法身，見自心佛，自度自戒，始得不假到此。既從遠來，一會于此，皆共有緣。今可各各胡跪，先為傳自性五分法身香，次授無相懺悔。」眾胡跪。師曰：「一、戒香。即自心中無非無惡、無嫉妬、無貪瞋、無劫害，名戒香。二、定香。即覩諸善惡境相，自心不亂，名定香。三、慧香。自心無礙，常以智慧觀照自性，不造諸惡；雖修眾善，心不執著，敬上念下，矜恤孤貧，名慧香。四、解脫香。即自心無所攀緣，不思善、不思惡，自在無礙，名解脫香。五、解脫知見香。自心既無所攀緣善惡，不可沈空守寂，即須廣學多聞，識自本心，達諸佛理，和光接物，無我無人，直至菩提，真性不易，名解脫知見香。善知識！此香各自內熏，莫向外覓。

At that time, the Master saw people from Guangzhou, Shaozhou and all directions gathered at the mountain to hear the Dharma. He ascended the seat and told the assembly, "Come, good friends! This matter must arise from your own affairs. At all times, thought-moment after thought-moment, purify your own mind. Cultivate and practice yourself, see the Dharma Body yourself, see the Buddha in your own mind, liberate and discipline yourself - only then will you not have made this trip in vain. Since you have come from afar to gather here, we all share karmic conditions. Now let each of you kneel, and I will first transmit the five aspects of the Dharma Body incense of self-nature, then bestow the formless repentance." The assembly knelt.

The Master said, "First, the incense of precepts - when in one's own mind there is no wrong, no evil, no jealousy, no greed or anger, and no harm, this is called the incense of precepts. Second, the incense of meditation - seeing all good and bad circumstances while one's mind remains undisturbed, this is called the incense of meditation. Third, the incense of wisdom - when one's mind is unobstructed, constantly using wisdom to observe self-nature, not creating any evil; though cultivating all good, the mind remains unattached, respecting those above and mindful of those below, helping the orphaned and poor, this is called the incense of wisdom. Fourth, the incense of liberation - when one's mind has nothing to grasp at, not thinking of good or evil, free and unobstructed, this is called the incense of liberation. Fifth, the incense of liberated knowledge and vision - when one's mind no longer grasps at good or evil, one must not sink into emptiness or dwell in stillness, but should study broadly and learn much, recognize one's original mind, understand the principles of all Buddhas, blend with things while remaining free of self and others, going straight to enlightenment with one's true nature unchanging, this is called the incense of liberated knowledge and vision. Good friends! This incense perfumes each person from within - do not seek it outside."

「今與汝等授無相懺悔，滅三世罪，令得三業清淨。善知識！各隨我語，一時道：『弟子等，從前念今念及後念，念念不被愚迷染。從前所有惡業愚迷等罪，悉皆懺悔，願一時銷滅，永不復起。弟子等，從前念今念及後念，念念不被憍誑染。從前所有惡業憍誑等罪，悉皆懺悔，願一時銷滅，永不復起。弟子等，從前念今念及後念，念念不被嫉妬染。從前所有惡業嫉妬等罪，悉皆懺悔，願一時銷滅，永不復起。』善知識！已上是為無相懺悔。云何名懺？云何名悔？懺者，懺其前愆，從前所有惡業，愚迷憍誑嫉妬等罪，悉皆盡懺，永不復起，是名為懺。悔者，悔其後過，從今以後，所有惡業，愚迷憍誑嫉妬等罪，今已覺悟，悉皆永斷，更不復作，是名為悔。故稱懺悔。凡夫愚迷，只知懺其前愆，不知悔其後過。以不悔故，前愆不滅，後過又生。前愆既不滅，後過復又生，何名懺悔？

"Now I will bestow upon you the formless repentance to eliminate the sins of the three time periods and purify the three karmic actions. Good friends! Follow my words and say together, 'Disciples, from past thoughts to present thoughts to future thoughts, may thought-moment after thought-moment not be defiled by delusion. For all past evil karma and sins of delusion, we now repent completely, wishing them to be eliminated at once, never to arise again. Disciples, from past thoughts to present thoughts to future thoughts, may thought-moment after thought-moment not be defiled by arrogance and deceit. For all past evil karma and sins of arrogance and deceit, we now repent completely, wishing them to be eliminated at once, never to arise again. Disciples, from past thoughts to present thoughts to future thoughts, may thought-moment after thought-moment not be defiled by jealousy. For all past evil karma and sins of jealousy, we now repent completely, wishing them to be eliminated at once, never to arise again.'

Good friends! This above is formless repentance. What is meant by repentance (deśanā)? What is meant by regret (karaṇīya)? 'Deśanā' means to repent past wrongdoings - all past evil karma, sins of delusion, arrogance, deceit, and jealousy are completely repented, never to arise again - this is called 'deśanā.' 'Karaṇīya' means to regret future wrongdoing - from now onwards, for any evil karma, sins of delusion, arrogance, deceit, and jealousy, having now awakened, all are permanently cut off, never to be committed again - this is called 'karaṇīya.' This is why it is called 'deśanā-karaṇīya'.

Ordinary deluded people only know to repent past wrongdoings but do not know to regret future wrongdoing. Because they do not regret, past wrongdoings are not eliminated and future wrongdoings arise again. When past wrongdoings are not eliminated and future wrongdoings arise again, how can this be called repentance?"

「善知識！既懺悔已，與善知識發四弘誓願，各須用心正聽。自心眾生無邊誓願度，自心煩惱無邊誓願斷，自性法門無盡誓願學，自性無上佛道誓願成。善知識！大家豈不道，眾生無邊誓願度。恁麼道，且不是惠能度。善知識！心中眾生，所謂邪迷心、誑妄心、不善心、嫉妬心、惡毒心，如是等心，盡是眾生。各須自性自度，是名真度。何名自性自度？即自心中邪見煩惱愚癡眾生，將正見度。既有正見，使般若智打破愚癡迷妄眾生，各各自度。邪來正度，迷來悟度，愚來智度，惡來善度；如是度者，名為真度。又煩惱無邊誓願斷，將自性般若智，除却虛妄思想心是也。又法門無盡誓願學，須自見性，常行正法，是名真學。又無上佛道誓願成，既常能下心，行於真正，離迷離覺，常生般若。除真除妄，即見佛性，即言下佛道成。常念修行，是願力法。

Good friends! Having completed repentance, I will now help you make the Four Great Vows. Listen carefully with focused minds:

1. I vow to liberate the limitless beings in my own mind
2. I vow to cut off the limitless afflictions in my own mind
3. I vow to study the endless Dharma gates of my self-nature
4. I vow to attain the supreme Buddha Way of my self-nature

Good friends! When people say "I vow to liberate limitless beings," this does not mean Huineng liberating them. Good friends! The "beings" in your mind are the deluded mind, the deceitful mind, the unwholesome mind, the jealous mind, the malicious mind - all such minds are beings. Each must rely on self-nature to liberate themselves - this is true liberation.

What is self-nature liberating itself? It means using right views to liberate the beings of wrong views, afflictions and delusion in your own mind. With right views, use prajñā wisdom to break through deluded and confused beings - each liberating themselves. When wrong comes, right liberates; when delusion comes, awakening liberates; when foolishness comes, wisdom liberates; when evil comes, good liberates. Liberation like this is called true liberation.

As for "vowing to cut off limitless afflictions," it means using your self-nature's prajñā wisdom to eliminate false thinking. And "vowing to study endless Dharma gates" means seeing your self-nature and constantly practicing right Dharma - this is true study. For "vowing to attain the supreme Buddha Way," when you can constantly humble yourself, practice what is true and right, be free from both delusion and awakening, and always give rise to prajñā, eliminating both truth and falsehood, you will see Buddha-nature and instantly accomplish the Buddha Way. Constant mindful practice is the power of these vows.

「善知識！今發四弘願了，更與善知識授無相三歸依戒。善知識！歸依覺，兩足尊。歸依正，離欲尊。歸依淨，眾中尊。從今日去，稱覺為師，更不歸依邪魔外道，以自性三寶常自證明，勸善知識歸依自性三寶。佛者，覺也。法者，正也。僧者，淨也。自心歸依覺，邪迷不生，少欲知足，能離財色，名兩足尊。自心歸依正，念念無邪見，以無邪見故，即無人我貢高，貪愛執著，名離欲尊。自心歸依淨，一切塵勞愛欲境界，自性皆不染著，名眾中尊。若修此行，是自歸依。凡夫不會，從日至夜受三歸戒。若言歸依佛，佛在何處？若不見佛，憑何所歸，言却成妄。善知識！各自觀察，莫錯用心。經文分明言自歸依佛，不言歸依他佛。自佛不歸，無所依處。今既自悟，各須歸依自心三寶，內調心性，外敬他人，是自歸依也。

"Good friends! Having made the Four Great Vows, I now bestow upon you the formless Three Refuges precepts. Good friends! Take refuge in awakening, the most honored among two-legged beings. Take refuge in correctness, the most honored among those free from desire. Take refuge in purity, the most honored among assemblies. From today onward, take awakening as your teacher and no longer take refuge in heterodox paths and demons. Let the Three Jewels of self-nature be your constant verification. I encourage good friends to take refuge in the Three Jewels of self-nature.

Buddha means awakening, Dharma means correctness, Sangha means purity. When your own mind takes refuge in awakening, delusion and confusion do not arise; with few desires and knowing contentment, able to leave behind wealth and sensuality - this is called the most honored among two-legged beings. When your own mind takes refuge in correctness, moment by moment without wrong views, because there are no wrong views, there is no ego or arrogance, no greed, love or attachment - this is called the most honored among those free from desire. When your own mind takes refuge in purity, amid all worldly toil and realms of desire and love, self-nature remains unstained - this is called the most honored among assemblies.

To practice this way is to take refuge in oneself. Ordinary people don't understand this and take the Three Refuges day and night. If you say you take refuge in Buddha, where is the Buddha? If you cannot see Buddha, what are you taking refuge in? Your words become false. Good friends! Each of you should examine yourself and not misuse your mind. The sutras clearly speak of taking refuge in the Buddha of oneself, not taking refuge in another Buddha. If you don't take refuge in your own Buddha, there is nowhere to take refuge. Now that you are awakened, each must take refuge in the Three Jewels of your own mind - internally cultivating your mind's nature while externally respecting others - this is true taking refuge."

「善知識！既歸依自三寶竟，各各志心，吾與說一體三身自性佛，令汝等見三身了然，自悟自性。總隨我道：『於自色身，歸依清淨法身佛。於自色身，歸依圓滿報身佛。於自色身，歸依千百億化身佛。』善知識！色身是舍宅，不可言歸。向者三身佛，在自性中，世人總有；為自心迷，不見內性。外覓三身如來，不見自身中有三身佛。汝等聽說，令汝等於自身中，見自性有三身佛。此三身佛，從自性生，不從外得。何名清淨法身佛？世人性本清淨，萬法從自性生。思量一切惡事，即生惡行；思量一切善事，即生善行。如是諸法在自性中，如天常清，日月常明，為浮雲蓋覆，上明下暗。忽遇風吹雲散，上下俱明，萬象皆現。世人性常浮游，如彼天雲。善知識！智如日，慧如月，智慧常明。於外著境，被妄念浮雲蓋覆自性，不得明朗。若遇善知識，聞真正法，自除迷妄，內外明徹，於自性中萬法皆現。見性之人，亦復如是。此名清淨法身佛。善知識！自心歸依自性，是歸依真佛。自歸依者，除却自性中不善心、嫉妬心、諂曲心、吾我心、誑妄心、輕人心、慢他心、邪見心、貢高心，及一切時中不善之行，常自見己過，不說他人好惡，是自歸依。常須下心，普行恭敬，即是見性通達，更無滯礙，是自歸依。何名圓滿報身？譬如一燈能除千年闇，一智能滅萬年愚。莫思向前，已過不可得；常思於後，念念圓明，自見本性。善惡雖殊，本性無二，無二之性，名為實性。於實性中，不染善惡，此名圓滿報身佛。自性起一念惡，滅萬劫善因；自性起一念善，得恒沙惡盡。直至無上菩提，念念自見，不失本念，名為報身。何名千百億化身？若不思萬法，性本如空，一念思量，名為變化。思量惡事，化為地獄；思量善事，化為天堂。毒害化為龍蛇，慈悲化為菩薩，智慧化為上界，愚癡化為下方。自性變化甚多，迷人不能省覺，念念起惡，常行惡道。迴一念善，智慧即生，此名自性化身佛。善知識！法身本具，念念自性自見，即是報身佛。從報身思量，即是化身佛。自悟自修自性功德，是真歸依。皮肉是色身，色身是舍宅，不言歸依也。但悟自性三身，即識自性佛。吾有一無相頌，若能師持，言下令汝積劫迷罪一時銷滅。頌曰：

"Good friends! Having taken refuge in the Three Jewels of self-nature, let each be sincere in mind as I explain to you the Buddha of self-nature with its three bodies in one, enabling you to see the three bodies clearly and awaken to your self-nature. Follow my words together, 'In my physical body, I take refuge in the pure Dharma Body Buddha. In my physical body, I take refuge in the perfect Reward Body Buddha. In my physical body, I take refuge in the hundred billion Transformation Body Buddhas.'

Good friends! The physical body is like a dwelling - one cannot speak of taking refuge in it. The three bodies of Buddha exist within self-nature - all people have them, but because their minds are deluded, they do not see their inner nature. They seek the three bodies of the Tathāgata outside, not seeing the three bodies of Buddha within their own bodies. Listen as I help you see that your self-nature contains the three bodies of Buddha. These three bodies arise from self-nature, not from outside.

What is the pure Dharma Body Buddha? People's nature is originally pure, with all dharmas arising from self-nature. When thinking of evil things, evil actions arise; when thinking of good things, good actions arise. Thus all dharmas exist within self-nature, like the sky that is always clear, the sun and moon always bright, but covered by floating clouds, bright above and dark below. When suddenly the wind blows the clouds away, it becomes bright above and below, and all phenomena appear. People's nature constantly drifts like those clouds.

Good friends! Wisdom is like the sun, insight like the moon - wisdom and insight are always bright. But through attachment to external objects, deluded thoughts like floating clouds cover self-nature, preventing its clarity. If you meet a good teacher and hear the true Dharma, you can eliminate delusion and confusion, becoming clear inside and out, with all phenomena manifesting within self-nature. Those who see their nature are also like this. This is called the pure Dharma Body Buddha.

Good friends! When your mind takes refuge in self-nature, this is taking refuge in the true Buddha. Self-refuge means eliminating from self-nature the unwholesome mind, the jealous mind, the deceitful mind, the egotistic mind, the deceptive mind, the mind that looks down on others, the arrogant mind, wrong views, pride, and all unwholesome conduct at all times. Always seeing your own faults without discussing others' good or bad - this is self-refuge. Always maintaining humility and practicing universal respect leads to seeing nature clearly without obstruction - this is self-refuge.

What is the perfect Reward Body? Just as one lamp can eliminate a thousand years of darkness, one bit of wisdom can eliminate ten thousand years of ignorance. Do not think about the past - what has passed cannot be grasped. Always think about what follows, with each thought perfectly clear, seeing your original nature. Though good and evil differ, the original nature is not dual. This non-dual nature is called true nature. Within true nature, neither good nor evil can stain it - this is called the perfect Reward Body Buddha. One evil thought from self-nature destroys a thousand kalpas of good causes; one good thought from self-nature eliminates countless evils. Going straight to supreme bodhi, seeing oneself in every thought without losing the original thought - this is called the Reward Body.

What are the hundred billion Transformation Bodies? If not thinking of the myriad dharmas, nature is originally like emptiness. One thought of consideration is called transformation. Thinking of evil transforms into hell; thinking of good transforms into heaven. Poison and harm transform into nagas and snakes; compassion transforms into bodhisattvas; wisdom transforms into the higher realms; ignorance transforms into the lower realms. Self-nature's transformations are many, but deluded people cannot realize this. Thought-moment after thought-moment they give rise to evil, constantly practicing evil paths. But turn one thought to good and wisdom is born - this is called the Transformation Body Buddha of self-nature.

Good friends! The Dharma Body is fundamentally complete. Seeing self-nature in every thought is the Reward Body Buddha. Thinking from the Reward Body becomes the Transformation Body Buddha. Awakening and cultivating the merit of self-nature yourself is true taking refuge. Skin and flesh are the physical body, and the physical body is a dwelling - one cannot speak of taking refuge in it. Just awaken to the three bodies of self-nature and you will recognize the Buddha of self-nature. I have a verse on formlessness - if you can maintain it, hearing these words will instantly eliminate the delusive sins of countless eons. The verse says:

迷人修福不修道，　　 只言修福便是道， 布施供養福無邊，　　 心中三惡元來造。

Deluded people cultivate blessings but not the Way, Just saying cultivating blessings is the Way. Though charity and offerings bring boundless blessings, The three evils originally arise in the mind.

擬將修福欲滅罪，　　 後世得福罪還在， 但向心中除罪緣，　　 名自性中真懺悔。

Intending to cultivate blessings to eliminate sins, In the next life gaining blessings while sins remain. Just eliminate the causes of sin in the mind - This is true repentance within self-nature.

忽悟大乘真懺悔，　　 除邪行正即無罪， 學道常於自性觀，　　 即與諸佛同一類。

Suddenly awakening to true Mahāyāna repentance, Removing wrong and practicing right, there is no sin. Studying the Way, constantly observe self-nature, Then you're of the same kind as all Buddhas.

吾祖惟傳此頓法，　　 普願見性同一體， 若欲當來覓法身，　　 離諸法相心中洗。

Our ancestors only transmitted this sudden teaching, Wishing all to see nature as one essence. If you wish to seek the Dharma Body in the future, Wash away all dharma characteristics in the mind.

努力自見莫悠悠，　　 後念忽絕一世休， 若悟大乘得見性，　　 虔恭合掌至心求。」

Strive to see yourself, don't drift aimlessly - When later thoughts suddenly end, this life is done. If you awaken to Mahāyāna and see your nature, Join palms with reverence and seek with utmost sincerity.

師言：「善知識！總須誦取，依此修行，言下見性。雖去吾千里，如常在吾邊。於此言下不悟，即對面千里，何勤遠來。珍重！好去。」

The Master said: "Good friends! You must all memorize this and practice according to it, seeing your nature upon hearing these words. Though you may be a thousand miles from me, it's as if you're always by my side. If you don't awaken upon hearing these words, though we're face to face, we're a thousand miles apart - why trouble yourself to come from afar? Take care! Farewell."

一眾聞法，靡不開悟，歡喜奉行。

The entire assembly heard the Dharma, and all became enlightened, joyfully accepting and practicing it.

機緣第七

Chapter Seven: Conditions and Opportunities

師自黃梅得法，回至韶州曹侯村，人無知者(他本云，師去時，至曹侯村，住九月餘。然師自言：「不經三十餘日便至黃梅。」此求道之切，豈有逗留？作去時者非是)。有儒士劉志略，禮遇甚厚。志略有姑為尼，名無盡藏，常誦《大涅槃經》。師暫聽，即知妙義，遂為解說。尼乃執卷問字，師曰：「字即不識，義即請問。」尼曰：「字尚不識，焉能會義？」師曰：「諸佛妙理，非關文字。」尼驚異之，遍告里中耆德云：「此是有道之士，宜請供養。」有魏(魏一作晉)武侯玄孫曹叔良及居民，競來瞻禮。時，寶林古寺，自隋末兵火已廢，遂於故基重建梵宇，延師居之。俄成寶坊，師住九月餘日，又為惡黨尋逐，師乃遯于前山。被其縱火焚草木，師隱身挨入石中得免。石今有師趺坐膝痕，及衣布之紋，因名避難石。師憶五祖懷會止藏之囑，遂行隱于二邑焉。

After receiving the Dharma at Huangmei, the Master returned to Caohou Village in Shaozhou where no one knew him. (Another text says that when he left, he stayed at Caohou Village for over nine months. However, the Master himself said, "It took no more than thirty days to reach Huangmei." Given his urgent seeking of the Way, how could there have been such a delay? The account of his departure time is incorrect.)

There was a Confucian scholar named Liu Zhilue who treated him with great respect. Zhilue had an aunt who was a nun named Wujinzang (Inexhaustible Treasury), who regularly recited the Mahāparinirvāṇa Sūtra. The Master listened briefly and immediately understood its subtle meaning, and explained it to her. The nun held up the text and asked about characters.

The Master said, "I don't recognize the characters, but please ask about the meaning."

The nun said, "If you don't even know the characters, how can you understand the meaning?"

The Master replied, "The subtle principle of all Buddhas is not concerned with written words."

The nun was amazed and told the village elders, "This is a person of the Way - we should make offerings to him."

Cao Shuoliang, a descendant of Wei, Marquis Wu, along with local residents, came eagerly to pay their respects. At that time, the ancient Baolin Temple had been destroyed by warfare at the end of the Sui dynasty. They rebuilt the temple on its original foundation and invited the Master to stay there. Soon after the temple was completed, the Master stayed for over nine months, but was then pursued by evil-minded people. The Master fled to the mountain in front. They set fire to the grass and trees, but the Master escaped by pressing himself into a rock. The rock still bears the imprints of his sitting posture - his knees and the pattern of his robe - and is thus called the "Rock of Refuge." Remembering the Fifth Patriarch's instructions to stay hidden at Huai and Hui, he went into hiding in these two districts.

Fahai

僧法海，韶州曲江人也。初參祖師，問曰：「即心即佛，願垂指諭。」師曰：「前念不生即心，後念不滅即佛；成一切相即心，離一切相即佛。吾若具說，窮劫不盡。聽吾偈曰：

The monk Fahai was from Qujiang in Shaozhou. When he first came to study with the Master, he asked, "Mind is Buddha - please give me instruction about this." The Master said, "When the previous thought does not arise, this is mind; when the later thought does not cease, this is Buddha. Creating all forms is mind; being free from all forms is Buddha. If I were to explain completely, it could not be finished in endless kalpas. Listen to my verse:

即心名慧，　　 即佛乃定，　　 定慧等持， 意中清淨。　

Mind itself is wisdom, Buddha itself is meditation, Meditation and wisdom held equally, Within mind is purity.　

悟此法門，　　 由汝習性， 用本無生，　　 雙修是正。」

Awakening to this Dharma gate Depends on your habitual nature, Using the fundamentally unborn, Dual cultivation is correct.

法海言下大悟，以偈讚曰：

Upon hearing these words, Fahai experienced great awakening and praised with this verse:

即心元是佛，　　 不悟而自屈， 我知定慧因，　　 雙修離諸物。」

Mind itself is originally Buddha, Not awakening is self-constraint. I know the cause of meditation and wisdom, Dual cultivation leaves all things behind.

Fadah

僧法達，洪州人，七歲出家，常誦《法華經》。來禮祖師，頭不至地。師訶曰：「禮不投地，何如不禮？汝心中必有一物。蘊習何事耶？」曰：「念《法華經》已及三千部。」師曰：「汝若念至萬部，得其經意，不以為勝，則與吾偕行。汝今負此事業，都不知過。聽吾偈曰：

The monk Fada was from Hongzhou. He left home to become a monk at age seven and constantly recited the Lotus Sutra. When he came to pay respects to the Master, his head did not touch the ground. The Master reprimanded him, saying, "A bow that doesn't reach the ground - what's the difference from not bowing at all? You must have something in your mind. What have you been practicing?"

Fada replied, "I have recited the Lotus Sutra three thousand times."

The Master said, "Even if you recited it ten thousand times, if you understand the sutra's meaning and don't take pride in it, then you could walk together with me. But now you are burdened by this accomplishment and don't recognize your fault. Listen to my verse:"

禮本折慢幢，　　 頭奚不至地？ 有我罪即生，　　 亡功福無比。」

Bowing's purpose is to break pride's banner, Why not let your head touch the ground? With ego, sins arise, Without it, merit is incomparable.

師又曰：「汝名什麼？」曰：「法達。」師曰：「汝名法達，何曾達法？」復說偈曰：

The Master also said, "What is your name?"

He replied, "Fada." The Master said, "Your name is Fada ('Dharma-reaching'), but when have you ever reached the Dharma?" Then he spoke this verse:

汝今名法達，　　 勤誦未休歇， 空誦但循聲，　　 明心號菩薩。

Your name now is Fada, Diligently reciting without cease, Empty recitation merely following sounds, But enlightening the mind makes one a bodhisattva.

汝今有緣故，　　 吾今為汝說， 但信佛無言，　　 蓮華從口發。」

Because you now have karmic conditions, I will explain it to you: Just believe the Buddha has no words, And the lotus flower emerges from your mouth.

達聞偈，悔謝曰：「而今而後，當謙恭一切。弟子誦《法華經》，未解經義，心常有疑。和尚智慧廣大，願略說經中義理。」師曰：「法達！法即甚達，汝心不達。經本無疑，汝心自疑。汝念此經，以何為宗？」達曰：「學人根性闇鈍，從來但依文誦念，豈知宗趣？」師曰：「吾不識文字，汝試取經誦一遍，吾當為汝解說。」法達即高聲念經，至譬喻品，師曰：「止！此經元來以因緣出世為宗，縱說多種譬喻，亦無越於此。何者因緣？經云：『諸佛世尊，唯以一大事因緣出現於世。』一大事者，佛之知見也。世人外迷著相，內迷著空；若能於相離相、於空離空，即是內外不迷。若悟此法，一念心開，是為開佛知見。佛，猶覺也。分為四門，開覺知見、示覺知見、悟覺知見、入覺知見。若聞開示，便能悟入，即覺知見，本來真性而得出現。汝慎勿錯解經意，見他道：『開示悟入，自是佛之知見。我輩無分。』若作此解，乃是謗經毀佛也。彼既是佛，已具知見，何用更開？汝今當信，佛知見者，只汝自心，更無別佛。蓋為一切眾生，自蔽光明，貪愛塵境，外緣內擾，甘受驅馳。便勞他世尊，從三昧起，種種苦口，勸令寢息，莫向外求，與佛無二。故云：『開佛知見。』吾亦勸一切人，於自心中，常開佛之知見。世人心邪，愚迷造罪，口善心惡，貪瞋嫉妬，諂佞我慢，侵人害物，自開眾生知見。若能正心，常生智慧，觀照自心，止惡行善，是自開佛之知見。汝須念念開佛知見，勿開眾生知見。開佛知見，即是出世；開眾生知見，即是世間。汝若但勞勞執念，以為功課者，何異犛牛愛尾。」達曰：「若然者，但得解義，不勞誦經耶？」師曰：「經有何過，豈障汝念？只為迷悟在人，損益由己。口誦心行，即是轉經；口誦心不行，即是被經轉。聽吾偈曰：

Upon hearing the verse, Fada repented and apologized, saying, "From now on, I will be humble and respectful to all. Though I recite the Lotus Sutra, I haven't understood its meaning and my mind is always doubtful. Master, your wisdom is vast - please explain briefly the sutra's principles."

The Master said, "Fada! The Dharma is very 'reaching', but your mind has not reached. The sutra originally has no doubts - your mind creates the doubts. When you recite this sutra, what do you take as its essential point?"

Fada replied, "This student's faculties are dull. I've always just followed the words in recitation - how could I know its essential meaning?"

The Master said, "Though I don't recognize characters, try reciting it once and I will explain it to you." Fada then recited the sutra in a loud voice until he reached the chapter on parables. The Master said, "Stop! This sutra originally takes transcending the world through causes and conditions as its essence. Though it speaks of many parables, none go beyond this. What are these causes and conditions? The sutra says, 'All Buddhas, World-Honored Ones, appear in the world only because of one great matter.' This one great matter is the Buddha's knowledge and vision.

Worldly people are outwardly deluded by appearances and inwardly deluded by emptiness. If one can be free from appearances while amid appearances, and free from emptiness while amid emptiness, then one is neither outwardly nor inwardly deluded. If you awaken to this dharma, in one thought your mind opens - this is opening the Buddha's knowledge and vision. Buddha means awakening. It is divided into four gates: opening, demonstrating, awakening to, and entering the knowledge and vision of awakening. If upon hearing about opening and demonstrating, one can awaken and enter, then this is the knowledge and vision of awakening, the original true nature manifesting.

Be careful not to misinterpret the sutra's meaning when you see others say, 'Opening, demonstrating, awakening, and entering are the Buddha's knowledge and vision - we have no share in it.' If you interpret it this way, you slander the sutra and defame the Buddha. Since he is already Buddha with complete knowledge and vision, what need is there to open it further? You should now believe that the Buddha's knowledge and vision is just your own mind - there is no other Buddha.

Because all sentient beings obscure their own light, greedily loving dusty realms, disturbed by external conditions and internal disturbances, willingly accepting being driven about - this troubles the World-Honored One to arise from samadhi and with various earnest words encourage them to rest, not to seek externally, as they are no different from Buddha. Therefore it speaks of 'opening the Buddha's knowledge and vision.'

I also encourage everyone to constantly open the Buddha's knowledge and vision within their own minds. When worldly people's minds are wrong, they create karma through delusion and foolishness, speaking good but harboring evil thoughts, being greedy, angry, jealous, flattering, arrogant, harming others - this is opening the knowledge and vision of ordinary beings. If one can rectify the mind, constantly giving rise to wisdom, observing one's own mind, stopping evil and practicing good - this is opening one's own Buddha knowledge and vision.

You must in every thought open the Buddha's knowledge and vision, not the knowledge and vision of ordinary beings. Opening the Buddha's knowledge and vision is transcending the world; opening ordinary beings' knowledge and vision is worldly. If you just laboriously hold onto recitation, taking it as your practice, how is this different from a yak loving its tail?"

Fada asked: "If so, is it enough to just understand the meaning without the labor of reciting the sutra?"

The Master replied: "What fault is there in the sutra - how could it obstruct your recitation? Delusion and awakening depend on the person; benefit and harm come from oneself. Oral recitation with mental practice is turning the sutra; oral recitation without mental practice is being turned by the sutra. Listen to my verse:"

心迷法華轉，　　 心悟轉法華， 誦經久不明，　　 與義作讎家。

When mind is deluded, the Lotus turns you; When mind is awakened, you turn the Lotus. Long reciting without clarity, Makes you an enemy to its meaning.

無念念即正，　　 有念念成邪， 有無俱不計，　　 長御白牛車。」

No-thought makes thought correct, With thought, thought becomes wrong. Not calculating either being or non-being, Forever ride the white ox cart.

達聞偈，不覺悲泣，言下大悟，而告師曰：「法達從昔已來，實未曾轉法華，乃被法華轉。」再啟曰：「經云：『諸大聲聞乃至菩薩，皆盡思共度量，不能測佛智。』今令凡夫但悟自心，便名佛之知見。自非上根，未免疑謗。又經說三車，羊鹿牛車與白牛之車，如何區別？願和尚再垂開示。」師曰：「經意分明，汝自迷背。諸三乘人，不能測佛智者，患在度量也。饒伊盡思共推，轉加懸遠。佛本為凡夫說，不為佛說。此理若不肯信者，從他退席。殊不知，坐却白牛車，更於門外覓三車。況經文明向汝道：『唯一佛乘，無有餘乘若二若三。』乃至無數方便，種種因緣譬喻言詞，是法皆為一佛乘故。汝何不省，三車是假，為昔時故；一乘是實，為今時故。只教汝去假歸實，歸實之後，實亦無名。應知所有珍財，盡屬於汝，由汝受用，更不作父想，亦不作子想，亦無用想。是名持法華經，從劫至劫，手不釋卷，從晝至夜，無不念時也。」

Upon hearing the verse, Fada wept uncontrollably and experienced great awakening. He said to the Master, "From the past until now, I have never truly turned the Lotus Sutra - rather, I have been turned by the Lotus Sutra." He further asked, "The sutra says, 'All great śrāvakas up to bodhisattvas, even exhausting their collective thoughts and calculations, cannot fathom the Buddha's wisdom.' Now you say that ordinary people need only awaken to their own minds to have the Buddha's knowledge and vision. Unless one has superior faculties, this would invite doubt and slander. Also, the sutra speaks of three carriages - the sheep, deer, and ox carriages, and the white ox carriage - how are these distinguished? Please give further instruction."

The Master said, "The sutra's meaning is clear - you yourself are turning away from it. When it says the people of the three vehicles cannot fathom the Buddha's wisdom, the problem lies in their calculating mind. The more they exhaust their collective thoughts, the further away they get. Buddha spoke originally for ordinary people, not for Buddhas. If someone won't believe this principle, let them leave. They don't realize they're already sitting in the white ox carriage while searching outside the gate for three carriages. Moreover, the sutra clearly tells you, 'There is only the One Buddha Vehicle, there are no other vehicles whether two or three.' Through countless skillful means, various causes and conditions, parables and words, all these teachings are for the sake of the One Buddha Vehicle. Why don't you understand that the three vehicles are provisional, belonging to the past, while the One Vehicle is real, belonging to the present? I'm just teaching you to abandon the provisional and return to the real. After returning to the real, even 'real' has no name. You should know that all these treasures belong to you, for your own use - no longer thinking in terms of father or son, nor even thinking of using them. This is called upholding the Lotus Sutra, from kalpa to kalpa never letting go of the scroll, from day to night always reciting it."

Receiving this revelation, Fada jumped with joy and praised in verse:

達蒙啟發，踊躍歡喜，以偈讚曰：

Fada received this revelation, jumped with joy and praise in verse:

經誦三千部，　　 曹溪一句亡， 未明出世旨，　　 寧歇累生狂。

Three thousand sutras I've recited, One phrase at Caoxi makes them vanish. Not yet clear on transcendent meaning, How can life-long madness rest?

羊鹿牛權設，　　 初中後善揚， 誰知火宅內，　　 元是法中王。」

Sheep, deer and ox were skillful means, Beginning, middle, end well proclaimed. Who knew within the burning house, Originally dwells the Dharma King?

師曰：「汝今後方可名念經僧也。」達從此領玄旨，亦不輟誦經。

The Master said, "From now on you can truly be called a sutra-reciting monk." From this, Fada grasped the profound meaning, yet did not cease reciting the sutra.

Zhitong

僧智通，壽州安豐人。初看《楞伽經》。約千餘遍，而不會三身四智。禮師求解其義，師曰：「三身者，清淨法身，汝之性也；圓滿報身，汝之智也；千百億化身，汝之行也。若離本性，別說三身，即名有身無智；若悟三身無有自性，即明四智菩提。聽吾偈曰：

Monk Zhitong, from Anfeng in Shouzhou, initially read the Lankavatara Sutra about a thousand times but did not understand the three bodies and four wisdoms. He bowed to the Master seeking explanation of their meaning. The Master said: "As for the three bodies: the pure Dharma body is your nature; the perfect reward body is your wisdom; the hundreds of billions of transformation bodies are your practice. If you separate from original nature and speak of the three bodies separately, this is called having bodies but no wisdom. If you awaken to the three bodies as having no self-nature, then the four wisdoms of bodhi become clear. Listen to my verse:”

自性具三身，　　 發明成四智， 不離見聞緣，　　 超然登佛地。

Self-nature contains the three bodies, Developing into the four wisdoms. Not departing from conditions of seeing and hearing, Transcendently ascending to Buddha's ground.

吾今為汝說，　　 諦信永無迷， 莫學馳求者，　　 終日說菩提。」

I now explain this to you, Believe truly and forever be free from delusion. Don't learn from those who chase and seek, All day talking about bodhi.

通再啟曰：「四智之義，可得聞乎？」師曰：「既會三身，便明四智。何更問耶？若離三身，別談四智，此名有智無身。即此有智，還成無智。」復說偈曰：

Tong asked again: "May I hear about the meaning of the four wisdoms?" The Master said: "Since you understand the three bodies, you should understand the four wisdoms. Why ask further? If you separate from the three bodies and discuss the four wisdoms separately, this is called having wisdom without body. Having such wisdom becomes no wisdom." He then spoke this verse:

大圓鏡智性清淨，　　 平等性智心無病， 妙觀察智見非功，　　 成所作智同圓鏡。

Great Perfect Mirror Wisdom, nature pure and clean, Equal Nature Wisdom, mind without disease, Wondrous Observing Wisdom, seeing without merit, Accomplishing What is Done Wisdom, same as the round mirror.

五八六七果因轉，　　 但用名言無實性， 若於轉處不留情，　　 繁興永處那伽定。」

Five and eight, six and seven, effects and causes turn, Just using names without real nature, If at the turning point no feelings remain, In constant rising, forever dwelling in naga samadhi.

(如上轉識為智也。教中云，轉前五識為成所作智，轉第六識為妙觀察智，轉第七識為平等性智，轉第八識為大圓鏡智。雖六七因中轉，五八果上轉，但轉其名而不轉其體也)。

(As above, transforming consciousness into wisdom. The teachings say, ‘Transform the first five consciousnesses into the Wisdom of Perfect Action, transform the sixth consciousness into the Wisdom of Wonderful Observation, transform the seventh consciousness into the Wisdom of Essential Equality, transform the eighth consciousness into the Great Perfect Mirror Wisdom.’ Although the sixth and seventh transform at the causal stage, and the fifth and eighth transform at the fruition stage, this only transforms their names without transforming their essence.)

通頓悟性智，遂呈偈曰：

Tong suddenly awakened to the wisdom of nature and presented this verse:

三身元我體，　　 四智本心明， 身智融無礙，　　 應物任隨形。

The three bodies are originally my essence, The four wisdoms are originally clear in mind. Bodies and wisdom merge without obstruction, Responding to things, freely taking form.

起修皆妄動，　　 守住匪真精， 妙旨因師曉，　　 終亡染污名。」

Starting cultivation is all deluded movement, Maintaining stillness is not true essence. The wondrous principle through the Master's teaching is clear, Forever losing the name of defilement.

Zhichang

僧智常，信州貴溪人，髫年出家，志求見性。一日參禮，師問曰：「汝從何來？欲求何事？」曰：「學人近往洪州白峯山禮大通和尚，蒙示見性成佛之義。未決狐疑，遠來投禮，伏望和尚慈悲指示。」師曰：「彼有何言句？汝試舉看。」曰：「智常到彼，凡經三月，未蒙示誨。為法切故，一夕獨入丈室，請問：『如何是某甲本心本性？』大通乃曰：『汝見虛空否？』對曰：『見。』彼曰：『汝見虛空有相貌否？』對曰：『虛空無形，有何相貌？』彼曰：『汝之本性，猶如虛空，了無一物可見，是名正見；無一物可知，是名真知。無有青黃長短，但見本源清淨，覺體圓明，即名見性成佛，亦名如來知見。』學人雖聞此說，猶未決了，乞和尚開示。」師曰：「彼師所說，猶存見知，故令汝未了。吾今示汝一偈：

Monk Zhichang was from Guixi in Xinzhou. He left home in his youth, aspiring to see his true nature. One day he came to pay respects, and the Master asked, "Where do you come from? What do you seek?"

He replied, "This student recently went to Mount Baifeng in Hongzhou to pay respects to Master Datong, who taught me about seeing nature and becoming Buddha. My doubts are not yet resolved, so I have come from afar to pay respects, hoping the Master will compassionately instruct me."

The Master said, "What did he say? Try telling me."

He replied, "When I arrived there, after three months without receiving instruction, because I earnestly sought the Dharma, one night I entered his room alone and asked, 'What is my original mind and original nature?'

Datong said, 'Do you see empty space?'

I replied, 'Yes.'

He said, 'Do you see any characteristics in empty space?'

I replied, 'Empty space has no form - what characteristics could it have?'

He said, 'Your original nature is like empty space - when there is nothing at all to be seen, this is called right view; when there is nothing at all to be known, this is called true knowledge. It has no blue, yellow, long or short. Just seeing the original source as pure, the essence of awareness perfect and bright - this is called seeing nature and becoming Buddha, also called the Tathagata's knowledge and vision.' Although I heard this teaching, I still have not resolved my doubts. Please, Master, give me instruction."

The Master said: "That teacher's explanation still retains seeing and knowing, which is why you are not yet clear. I will now show you a verse:"

不見一法存無見，　　 大似浮雲遮日面， 不知一法守空知，　　 還如太虛生閃電。

Not seeing a single dharma while holding to no-seeing, Is just like floating clouds blocking the sun's face. Not knowing a single dharma while clinging to empty knowing, Is like lightning flashing in vast space.

此之知見瞥然興，　　 錯認何曾解方便， 汝當一念自知非，　　 自己靈光常顯現。」

This knowledge and view suddenly arising, Has never understood skillful means through mistaken recognition. When in one thought you know your own wrong, Your own spiritual light constantly manifests.

常聞偈已，心意豁然。乃述偈曰：

Having heard the verse, his mind suddenly opened clear and bright. He then spoke this verse:

無端起知見，　　 著相求菩提， 情存一念悟，　　 寧越昔時迷。

Pointlessly giving rise to knowledge and views, Seeking bodhi while attached to forms. Emotions preserve the thought of awakening, How could this surpass the delusion of old?

自性覺源體，　　 隨照枉遷流， 不入祖師室，　　 茫然趣兩頭。」

The essence of self-nature is the source of awareness, Following illumination, wrongly flowing and shifting. Not entering the Patriarch's room, Confused, heading in two directions.

Zhichang

智常一日問師曰：「佛說三乘法，又言最上乘。弟子未解，願為教授。」師曰：「汝觀自本心，莫著外法相。法無四乘，人心自有等差。見聞轉誦是小乘；悟法解義是中乘；依法修行是大乘；萬法盡通，萬法俱備，一切不染，離諸法相，一無所得，名最上乘。乘是行義，不在口爭。汝須自修，莫問吾也。一切時中，自性自如。」常禮謝執侍，終師之世。

One day, Zhichang asked the Master, "The Buddha spoke of the three vehicles, and also spoke of the supreme vehicle. I do not understand - please teach me."

The Master said, "Observe your original mind, do not attach to external dharma appearances. The Dharma has no four vehicles - people's minds naturally have different levels. Seeing, hearing, and reciting is the small vehicle; awakening to the Dharma and understanding its meaning is the middle vehicle; practicing according to the Dharma is the great vehicle; thoroughly penetrating all dharmas, fully equipped with all dharmas, unstained by anything, free from all dharma characteristics, with nothing to attain - this is called the supreme vehicle. Vehicle means the meaning of practice - it's not about arguing with words. You must practice yourself, don't ask me. At all times, self-nature is naturally so."

Chang bowed in gratitude and served as attendant until the end of the Master's life.

Zhidao

僧志道，廣州南海人也。請益曰：「學人自出家，覽《涅槃經》十載有餘，未明大意，願和尚垂誨。」師曰：「汝何處未明？」曰：「諸行無常，是生滅法；生滅滅已，寂滅為樂。於此疑惑。」師曰：「汝作麼生疑？」曰：「一切眾生皆有二身，謂色身、法身也。色身無常，有生有滅；法身有常，無知無覺。經云：『生滅滅已，寂滅為樂』者，不審何身寂滅？何身受樂？若色身者，色身滅時，四大分散，全然是苦，苦不可言樂。若法身寂滅，即同草木瓦石，誰當受樂？又法性是生滅之體，五蘊是生滅之用，一體五用，生滅是常。生則從體起用，滅則攝用歸體。若聽更生，即有情之類，不斷不滅；若不聽更生，則永歸寂滅，同於無情之物。如是，則一切諸法被涅槃之所禁伏，尚不得生，何樂之有？」師曰：「汝是釋子，何習外道斷常邪見，而議最上乘法？據汝所說，即色身外別有法身，離生滅求於寂滅。又推涅槃常樂，言有身受用。斯乃執悋生死，耽著世樂。汝今當知，佛為一切迷人，認五蘊和合為自體相，分別一切法為外塵相，好生惡死，念念遷流，不知夢幻虛假，枉受輪迴。以常樂涅槃翻為苦相，終日馳求。佛愍此故，乃示涅槃真樂。剎那無有生相，剎那無有滅相，更無生滅可滅，是則寂滅現前。當現前時，亦無現前之量，乃謂常樂。此樂無有受者，亦無不受者，豈有一體五用之名？何況更言涅槃禁伏諸法，令永不生。斯乃謗佛毀法。聽吾偈曰：

Monk Zhidao was from Nanhai in Guangzhou. He requested instruction, saying, "Since leaving home, I have studied the Nirvana Sutra for over ten years but haven't understood its great meaning. I hope the Venerable One will instruct me."

The Master said, "What part don't you understand?"

He replied, "All conditioned phenomena are impermanent and subject to birth and death. When birth and death are extinguished, that extinction is bliss. I have doubts about this."

The Master asked, "What are your doubts?"

He said, "All beings have two bodies - the form body and the Dharma Body. The form body is impermanent, subject to birth and death. The Dharma Body is permanent, without knowledge or awareness. The sutra says, 'When birth and death are extinguished, that extinction is bliss' - but which body becomes extinct? Which body experiences bliss? If it's the form body, when the form body dies, the four elements disperse - this is entirely suffering, and suffering cannot be called bliss. If the Dharma body becomes extinct, it would be like grass, trees, tiles and stones - who would experience bliss? Moreover, nature is the substance of birth and death, the five aggregates are the function of birth and death - one substance with five functions, birth and death are constant. Birth is function arising from substance; death is function returning to substance. If further birth is allowed, then sentient beings would never end or cease. If further birth is not allowed, then all would return permanently to extinction, the same as insentient things. In this way, all dharmas would be suppressed by nirvana, not even able to arise - what bliss could there be?"

The Master said, "You are a son of Śākya - why do you adopt the wrong views of eternalism and annihilationism from non-Buddhist paths while discussing the supreme vehicle Dharma? According to what you say, there is a Dharma body separate from the form body, and you seek extinction apart from birth and death. Furthermore, you theorize about nirvana's permanent bliss, saying there is a body that experiences it. This is clinging to birth and death, attached to worldly pleasure. You should now understand that the Buddha, for all deluded people who take the combination of the five aggregates as their own body and discriminate all dharmas as external objects, who love life and hate death, flowing from thought to thought, not knowing it's all dreamlike and false, uselessly undergoing rebirth - for them, permanent bliss nirvana becomes a form of suffering that they chase after all day. The Buddha, pitying this, thus revealed true nirvana's bliss. In an instant there is no characteristic of birth, in an instant no characteristic of death, and no more birth and death to be extinguished - this is extinction manifesting before us. When it manifests, there is not even a measure of manifestation - this is called permanent bliss. This bliss has no experiencer, nor is there anyone not experiencing it - how could there be a name of one substance with five functions? Much less can one say nirvana suppresses all dharmas, making them never arise again. This is slandering the Buddha and destroying the Dharma. Listen to my verse:"

無上大涅槃，　　 圓明常寂照， 凡愚謂之死，　　 外道執為斷，

The supreme great nirvana, Perfect brightness, eternally tranquil illumination. Ordinary fools call it death, Non-Buddhists cling to it as annihilation.

諸求二乘人，　　 目以為無作， 盡屬情所計，　　 六十二見本。

Those seeking the two vehicles See it as non-action. All these belong to mental calculations, The root of sixty-two views.

妄立虛假名，　　 何為真實義， 惟有過量人，　　 通達無取捨。

Falsely establishing empty names, What is the true real meaning? Only those who transcend measurement Comprehend without grasping or rejecting.

以知五蘊法，　　 及以蘊中我， 外現眾色象，　　 一一音聲相，

Understanding the dharma of the five aggregates, And the self within the aggregates, Externally manifesting all forms, Each and every sound and appearance.

平等如夢幻，　　 不起凡聖見， 不作涅槃解，　　 二邊三際斷。

Equal like dreams and illusions, Not giving rise to views of ordinary or sage, Not making interpretations of nirvana, Cutting off both extremes and three time periods.

常應諸根用，　　 而不起用想， 分別一切法，　　 不起分別想。

Always responding with sensory functions, Yet not giving rise to thoughts of function, Discriminating all dharmas, Yet not giving rise to discriminating thoughts.

劫火燒海底，　　 風鼓山相擊， 真常寂滅樂，　　 涅槃相如是。

When kalpa-ending fires burn the ocean floor, And winds make mountains crash together, The true eternal bliss of extinction, Such are the characteristics of nirvana.

吾今彊言說，　　 令汝捨邪見， 汝勿隨言解，　　 許汝知少分。」

I now force myself to speak, To make you abandon wrong views. Do not interpret following my words, I allow you to know a small portion.

志道聞偈大悟，踊躍作禮而退。

Upon hearing the verse, Zhidao experienced great awakening, jumped with joy, bowed in reverence and withdrew.

Xingsi

行思禪師，生吉州安城劉氏。聞曹溪法席盛化，徑來參禮，遂問曰：「當何所務，即不落階級？」師曰：「汝曾作什麼來？」曰：「聖諦亦不為。」師曰：「落何階級？」曰：「聖諦尚不為，何階級之有？」師深器之，令思首眾。一日，師謂曰：「汝當分化一方，無令斷絕。」思既得法，遂回吉州青原山，弘法紹化(諡弘濟禪師)。

Chan (Dhyāna) Master Xingsi was born to the Liu family in Ancheng, Jizhou. Hearing of the flourishing teaching at Caoxi, he came directly to pay his respects. He asked, "What should one focus on to avoid falling into stages?"

The Master said, "What have you been doing?"

He replied, "I do not even engage in the Noble Truths."

The Master said, "What stages have you fallen into?"

He replied, "Not even engaging in the Noble Truths, what stages could there be?"

The Master deeply appreciated his capacity and made Xingsi the head of the assembly. One day, the Master told him, "You should spread the teaching in one direction, not letting it be cut off." After receiving the Dharma, Xingsi returned to Mount Qingyuan in Jizhou to spread and continue the teaching (he was posthumously titled Chan (Dhyāna) Master Hongji).

Huairang

懷讓禪師，金州杜氏子也。初謁嵩山安國師，安發之曹溪參扣。讓至禮拜，師曰：「甚處來？」曰：「嵩山。」師曰：「什麼物？恁麼來？」曰：「說似一物即不中。」師曰：「還可修證否？」曰：「修證即不無，污染即不得。」師曰：「只此不污染，諸佛之所護念。汝既如是，吾亦如是。西天般若多羅讖，汝足下出一馬駒，踏殺天下人。應在汝心，不須速說(一本無西天以下二十七字)。」讓豁然契會，遂執侍左右一十五載，日臻玄奧。後往南嶽，大闡禪宗(勅諡大慧禪師)。

Chan Master Huairang was a son of the Du family from Jinzhou. He first visited National Master An of Mount Song, who sent him to Caoxi for instruction. When Rang arrived and bowed, the Master asked, "Where do you come from?"

He replied, "Mount Song."

The Master said, "What thing comes in this way?"

He replied, "To say it is like a thing would not be right."

The Master asked, "Can that be cultivated and realized?"

He replied, "Cultivation and realization are not nonexistent, defilement is unattainable."

The Master said, "Just this non-defilement is what all Buddhas protect and care for. You are thus, and I am also thus. In India, Prajñātāra predicted that from under your feet would emerge a swift horse that will trample people throughout the world. The understanding is in your mind - there's no need to speak quickly." (One version omits the twenty-seven characters following "In India".) Rang suddenly understood completely, and went on to attend at the Master's side for fifteen years, daily penetrating the profound mysteries. Later he went to Mount Nanyue where he greatly expounded the Chan school (He was imperially titled Chan Master Great Wisdom).

Xuance

永嘉玄覺禪師，溫州戴氏子。少習經論，精天台止觀法門。因看《維摩經》發明心地。偶師弟子玄策相訪，與其劇談，出言暗合諸祖。策云：「仁者得法師誰？」曰：「我聽方等經論，各有師承。後於《維摩經》悟佛心宗，未有證明者。」策云：「威音王已前即得，威音王已後，無師自悟，盡是天然外道。」曰：「願仁者為我證據。」策云：「我言輕。曹溪有六祖大師，四方雲集，並是受法者。若去，則與偕行。」覺遂同策來參，繞師三匝，振錫而立。師曰：「夫沙門者，具三千威儀、八萬細行。大德自何方而來，生大我慢？」覺曰：「生死事大，無常迅速。」師曰：「何不體取無生，了無速乎？」曰：「體即無生，了本無速。」師曰：「如是，如是！」玄覺方具威儀禮拜，須臾告辭。師曰：「返太速乎？」曰：「本自非動，豈有速耶？」師曰：「誰知非動？」曰：「仁者自生分別。」師曰：「汝甚得無生之意。」曰：「無生豈有意耶？」師曰：「無意，誰當分別？」曰：「分別亦非意。」師曰：「善哉！少留一宿。」時謂一宿覺。後著《證道歌》，盛行于世(諡曰無相大師，時稱為真覺焉)。

Chan Master Xuanjue of Yongjia was born to the Dai family in Wenzhou. In his youth he studied sutras and treatises, specializing in the Tiantai school's methods of cessation and contemplation. Through reading the Vimalakirti Sutra, he had an awakening the ground of mind. By chance, the Master's disciple Xuance came to visit him, and in their intense discussion, his words secretly accorded with the patriarchs.

Xuance asked, "From whom did you receive the Dharma?" He replied, "I have studied various Mahāyāna sutras and treatises, each with its lineage of teachers. Later through the Vimalakirti Sutra I awakened to the mind-essence of the Buddha, but have had no one to verify this." Xuance said, "Before King Awesome Sound (Bhīsma Garjitashvara Rāja) this would have been fine, but after King Awesome Sound, those who awaken without a teacher are all naturally non-Buddhist." He said, "Would you please verify this for me?" Xuance replied, "My words carry little weight. At Caoxi there is the Sixth Patriarch - people gather there from all directions to receive the Dharma. If you go, I will accompany you."

Xuanjue then came with Xuance to pay respects. He circled the Master three times, shook his staff and stood still. The Master said, "A śramaṇa should have three thousand dignified practices and eighty thousand refined conducts. Great Virtuous One, where do you come from, giving rise to such great pride?"

Xuanjue replied, "The matter of birth and death is great, impermanence is swift."

The Master said, "Why not realize birthlessness and understand there is no swiftness?"

He replied, "Substance is birthless, understanding is originally without swiftness."

The Master said, "So it is, so it is!"

Xuanjue then performed full ceremonial prostrations and shortly after bid farewell. The Master said, "Are you returning too quickly?"

He replied, "Originally there is no movement - how can there be quickness?"

The Master said, "Who knows there is no movement?"

He replied, "You yourself make distinctions."

The Master said, "You truly understand the meaning of birthlessness."

He replied, "Does birthlessness have any meaning?"

The Master said, "Without meaning, who makes distinctions?"

He replied, "Distinction-making is also not meaning."

The Master said, "Excellent! Stay one night."

He became known as "Single-Night Awakening." Later he composed the "Song of Enlightenment" which spread widely in the world (he was posthumously titled "Formless Great Master" and was known as "True Awakening").

禪者智隍，初參五祖，自謂已得正受。菴居長坐，積二十年。師弟子玄策，游方至河朔，聞隍之名，造菴問云：「汝在此作什麼？」隍曰：「入定。」策云：「汝云入定，為有心入耶？無心入耶？若無心入者，一切無情草木瓦石，應合得定；若有心入者，一切有情含識之流，亦應得定。」隍曰：「我正入定時，不見有有無之心。」策云：「不見有有無之心，即是常定。何有出入？若有出入，即非大定。」隍無對，良久，問曰：「師嗣誰耶？」策云：「我師曹溪六祖。」隍云：「六祖以何為禪定？」策云：「我師所說，妙湛圓寂，體用如如。五陰本空，六塵非有，不出不入，不定不亂。禪性無住，離住禪寂；禪性無生，離生禪想。心如虛空，亦無虛空之量。」隍聞是說，徑來謁師。師問云：「仁者何來？」隍具述前緣。師云：「誠如所言。汝但心如虛空，不著空見，應用無礙，動靜無心，凡聖情忘，能所俱泯，性相如如，無不定時也(一本無汝但以下三十五字。止云：師憫其遠來，遂垂開決)。」隍於是大悟，二十年所得心，都無影響。其夜河北士庶，聞空中有聲云：「隍禪師今日得道。」隍後禮辭，復歸河北，開化四眾。一僧問師云：「黃梅意旨，甚麼人得？」師云：「會佛法人得。」僧云：「和尚還得否？」師云：「我不會佛法。」

Chan practitioner Zhihuang initially studied with the Fifth Patriarch and claimed he had attained right samādhi. He lived in a hermitage sitting for long periods, accumulating twenty years of practice. The Master's disciple Xuance, traveling to Hebei, heard of Huang's name and visited his hermitage, asking, "What are you doing here?" Huang said, "Entering samādhi."

Xuance asked, "When you say entering samādhi, do you enter with mind or without mind? If you enter without mind, then all mindless things like grass, trees, tiles and stones should be able to attain samādhi. If you enter with mind, then all sentient beings with consciousness should also attain samādhi."

Huang said, "When I am entering samādhi, I don't see a mind of having or not having."

Xuance said, "Not seeing a mind of having or not having is constant samādhi. What entering and exiting is there? If there is entering and exiting, this is not great samādhi."

Huang had no reply. After a while, he asked, "Who is your teacher?"

Xuance said, "My teacher is the Sixth Patriarch of Caoxi."

Huang asked, "What does the Sixth Patriarch consider to be dhyāna concentration (Chan samādhi)?"

Xuance said, "According to my teacher's teaching, wondrous stillness is perfect quiescence, essence and function are such as they are. The five aggregates are fundamentally empty, the six sense objects do not exist, without entering or exiting, without concentration or confusion. The nature of dhyāna does not abide, it is beyond the stillness of dhyāna; The nature of dhyāna is unborn, it is beyond arising from perceptions of dhyāna. Mind is like empty space, yet without even the measure of empty space."

Upon hearing this, Huang came directly to see the Master. The Master asked, "Why have you come?" Huang recounted the previous events. The Master said, "It is truly as was said. Simply let your mind be like empty space, without attaching to views of emptiness. Function without obstruction, no mind in movement or stillness, transcend feelings of the ordinary and the sage, subject and object both disappear, nature and characteristics as they are - there is no time when you are not in samādhi." (One version omits these thirty-five characters following "Simply," only saying "The Master pitied him for coming from afar and gave him instruction.")

At this, Huang experienced great awakening - his twenty years of attainment left no trace. That night, the gentry and commoners of Hebei heard a voice in the sky saying, "Chan Master Huang has attained the Way today." Later, Huang bowed farewell and returned to Hebei to teach the four assemblies.

A monk asked the Master, "Who received the essential teaching of Huangmei?"

The Master said, "One who understands the Buddha Dharma received it."

The monk asked, "Did you receive it, Venerable One?"

The Master said, "I do not understand the Buddha Dharma."

Fangbian

師一日欲濯所授之衣而無美泉，因至寺後五里許，見山林欝茂，瑞氣盤旋。師振錫卓地，泉應手而出，積以為池，乃跪膝浣衣石上。忽有一僧來禮拜，云：「方辯是西蜀人，昨於南天竺國，見達磨大師，囑方辯速往唐土。吾傳大迦葉正法眼藏及僧伽梨，見傳六代，於韶州曹溪，汝去瞻禮。方辯遠來，願見我師傳來衣鉢。」師乃出示，次問：「上人攻何事業？」曰：「善塑。」師正色曰：「汝試塑看。」辯罔措。過數日，塑就真相，可高七寸，曲盡其妙。師笑曰：「汝只解塑性，不解佛性。」師舒手摩方辯頂，曰：「永為人天福田。」

One day, the Master wanted to wash the transmitted robe but found no clear spring. He went about five li behind the temple and saw lush mountains and forests with auspicious energy swirling about. The Master struck the ground with his staff, and a spring immediately gushed forth, forming a pool. He then knelt on a rock to wash the robe.

Suddenly a monk came and bowed, saying, "I am Fangbian from Western Shu. Yesterday in South India, I saw Great Master Bodhidharma, who instructed me to quickly go to Tang China. He said, 'I transmitted Mahākāśyapa's treasury of the true Dharma eye and the saṅghāṭī robe, which has been passed down for six generations to Caoxi in Shaozhou - go pay your respects there.' I have come from afar and wish to see the transmitted robe and bowl of my teacher."

The Master showed them to him and then asked, "What craft do you practice?" He replied, "I am good at sculpture." The Master said seriously, "Try making a sculpture." Fangbian was at a loss. After several days, he completed a true likeness about seven inches tall, capturing every subtle detail wonderfully.

The Master smiled and said, "You only understand the nature of sculpture, but do not understand Buddha-nature." The Master extended his hand and stroked Fangbian's head, saying, "Forever be a field of blessings for humans and gods."

(師仍以衣酬之。辯取衣分為三，一披塑像，一自留，一用椶裹瘞地中。誓曰：「後得此衣，乃吾出世，住持於此，重建殿宇。」宋嘉祐八年，有僧惟先，修殿掘地，得衣如新。像在高泉寺，祈禱輒應)。

(The Master still gave him the robe as compensation. Fangbian divided the robe into three parts: one to drape over the sculpted image, one to keep for himself, and one wrapped in palm leaves to bury in the ground. He vowed, ‘When this robe is found later, I will be reborn, reside here, and rebuild the temple halls." In the eighth year of Song Jiayou (1063), a monk named Weixin, while renovating the hall and digging in the ground, found the robe as good as new. The statue is in Gaoquan Temple, where prayers are always answered.)

有僧舉臥輪禪師偈曰：

A monk cited Chan Master Wohuan's verse:

臥輪有伎倆，　　 能斷百思想， 對境心不起，　　 菩提日日長。」

Wohuan has a skill, Able to cut off a hundred thoughts. Facing circumstances the mind does not arise, Bodhi grows day by day.

師聞之，曰：「此偈未明心地，若依而行之，是加繫縛。」因示一偈曰：

Hearing this verse, the Master said, "This verse does not show understanding of the ground of mind. To practice according to it would increase bondage." He then offered this verse:

惠能沒伎倆，　　 不斷百思想， 對境心數起，　　 菩提作麼長。」

Huineng has no skill, Does not cut off the hundred thoughts. Mind often rises to face objects - How can bodhi grow?

頓漸第八

Chapter Eight: Sudden and Gradual

時，祖師居曹溪寶林，神秀大師在荊南玉泉寺。于時兩宗盛化，人皆稱南能北秀，故有南北二宗頓漸之分，而學者莫知宗趣。師謂眾曰：「法本一宗，人有南北。法即一種，見有遲疾。何名頓漸？法無頓漸，人有利鈍，故名頓漸。」然秀之徒眾，往往譏南宗祖師，不識一字，有何所長。秀曰：「他得無師之智，深悟上乘。吾不如也。且吾師五祖，親傳衣法。豈徒然哉！吾恨不能遠去親近，虛受國恩。汝等諸人，毋滯於此，可往曹溪參決。」一日，命門人志誠曰：「汝聰明多智，可為吾到曹溪聽法。若有所聞，盡心記取，還為吾說。」志誠稟命至曹溪，隨眾參請，不言來處。時祖師告眾曰：「今有盜法之人，潛在此會。」志誠即出禮拜，具陳其事。師曰：「汝從玉泉來，應是細作。」對曰：「不是。」師曰：「何得不是？」對曰：「未說即是，說了不是。」師曰：「汝師若為示眾？」對曰：「常指誨大眾，住心觀靜，長坐不臥。」師曰：「住心觀靜，是病非禪；長坐拘身，於理何益？聽吾偈曰：

At that time, the Master was residing at Baolin in Caoxi, while Master Shenxiu was at Yuquan Temple in Jingnan. At this time, both schools were flourishing, and people called them "Neng of the South and Xiu of the North," thus creating the division between the Southern and Northern schools of sudden and gradual enlightenment, though students did not understand their essential points.

The Master told the assembly: "The Dharma is fundamentally one school, though people are divided into South and North. The Dharma is of one kind, but understanding comes slowly or quickly. What is meant by sudden and gradual? The Dharma has no sudden or gradual - people have sharp or dull faculties, thus the terms sudden and gradual."

However, Shenxiu's disciples often criticized the Southern School's Patriarch for not knowing a single character, questioning what abilities he had. Shenxiu said: "He has obtained wisdom without a teacher and deeply awakened to the supreme vehicle. I am not his equal. Moreover, my teacher the Fifth Patriarch personally transmitted the robe and Dharma to him - how could this be without reason? I regret that I cannot go far to be near him, vainly receiving the nation's patronage. All of you should not remain stuck here - you should go to Caoxi to resolve your questions."

One day, he instructed his disciple Zhicheng, saying: "You are intelligent and wise - go to Caoxi on my behalf to listen to the Dharma. If you hear anything, remember it completely and return to tell me." Following these instructions, Zhicheng arrived at Caoxi and joined the assembly seeking teachings, not mentioning where he came from. At that time, the Patriarch told the assembly: "Today there is someone who has come to steal the Dharma, hiding in this assembly." Zhicheng immediately came forward, bowed, and fully explained the situation.

The Master said: "You come from Yuquan - you must be a spy." Zhicheng replied: "No, I am not." The Master said: "How can you say you are not?" Zhicheng answered: "Before saying so, I was; after saying so, I am not." The Master asked: "How does your teacher instruct his assembly?" Zhicheng replied: "He always instructs the assembly to dwell in mind-observation of stillness, sitting for long periods without lying down." The Master said: "Dwelling in mind-observation of stillness is a sickness, not Chan; long sitting constrains the body - what benefit is there to principle? Listen to my verse:

生來坐不臥，　　 死去臥不坐， 一具臭骨頭，　　 何為立功課？」

The living always sit, never lying, The dead lie down, never sitting, Just a pile of stinking bones, Why establish such practices?

志誠再拜曰：「弟子在秀大師處學道九年，不得契悟。今聞和尚一說，便契本心。弟子生死事大，和尚大慈，更為教示。」師云：「吾聞汝師教示學人戒定慧法，未審汝師說戒定慧行相如何？與吾說看。」誠曰：「秀大師說，諸惡莫作名為戒，諸善奉行名為慧，自淨其意名為定。彼說如此，未審和尚以何法誨人？」師曰：「吾若言有法與人，即為誑汝。但且隨方解縛，假名三昧。如汝師所說戒定慧，實不可思議。吾所見戒定慧又別。」志誠曰：「戒定慧只合一種，如何更別？」師曰：「汝師戒定慧接大乘人，吾戒定慧接最上乘人。悟解不同，見有遲疾。汝聽吾說，與彼同否？吾所說法，不離自性。離體說法，名為相說，自性常迷。須知一切萬法，皆從自性起用，是真戒定慧法。聽吾偈曰：

Zhicheng bowed again and said, "Disciple studied the Way with Master Xiu for nine years without attaining awakening. Now hearing your single explanation, I have realized my original mind. The matter of birth and death is great - in your great compassion, please teach me more."

The Master said, "I have heard that your teacher instructs students in the methods of precepts, meditation, and wisdom. Please tell me how your teacher explains the characteristics of precepts, meditation, and wisdom."

Zhicheng said, "Master Xiu says that refraining from all evil is precepts, practicing all good is wisdom, and purifying one's own mind is meditation. This is his explanation. I wonder how you, Venerable One, teach people?"

The Master said, "If I said I had a method to give people, I would be deceiving you. I only untie bonds according to circumstances, provisionally calling it samādhi. Your teacher's explanation of precepts, meditation and wisdom is truly inconceivable. My view of precepts, meditation and wisdom is different."

Zhicheng asked, "How can there be any difference in precepts, meditation and wisdom?"

The Master replied, "Your teacher's precepts, meditation and wisdom are for people of the Great Vehicle, while my precepts, meditation and wisdom are for people of the Supreme Vehicle. Understanding and awakening differ, with some being slow and others swift. Listen to my explanation and see if it is the same or different. The Dharma I speak does not depart from self-nature. To speak of Dharma apart from its essence is called speaking of characteristics, and self-nature remains constantly deluded. You should know that all the myriad dharmas arise from the functioning of self-nature - this is the true Dharma of precepts, meditation and wisdom. Listen to my verse:"

心地無非自性戒，　　 心地無癡自性慧， 心地無亂自性定，　　 不增不減自金剛， 身去身來本三昧。」

When the ground of mind is free from wrong, this is self-nature's precepts, When the ground of mind is free from delusion, this is self-nature's wisdom, When the ground of mind is free from disturbance, this is self-nature's meditation, Neither increasing nor decreasing, itself vajra, Body coming and going is originally samādhi.

誠聞偈，悔謝，乃呈一偈曰：

Upon hearing the verse, he repented and apologized, then presented this verse:

五蘊幻身，　　 幻何究竟？　　 迴趣真如， 法還不淨。」

The five aggregates' illusory body, How ultimate is illusion? Turning toward true suchness, Even dharmas are not pure.

師然之，復語誠曰：「汝師戒定慧，勸小根智人；吾戒定慧，勸大根智人。若悟自性，亦不立菩提涅槃，亦不立解脫知見。無一法可得，方能建立萬法。若解此意，亦名佛身，亦名菩提涅槃，亦名解脫知見。見性之人，立亦得、不立亦得，去來自由，無滯無礙，應用隨作，應語隨答，普見化身，不離自性，即得自在神通游戲三昧，是名見性。」志誠再啟師曰：「如何是不立義？」師曰：「自性無非、無癡無亂，念念般若觀照，常離法相，自由自在，縱橫盡得，有何可立？自性自悟，頓悟頓修，亦無漸次，所以不立一切法。諸法寂滅，有何次第？」志誠禮拜，願為執侍，朝夕不懈(誠吉州太和人也)。

The Master approved and further told Zhicheng: "Your teacher's precepts, meditation, and wisdom are for people of lesser faculties and wisdom; my precepts, meditation, and wisdom are for people of greater faculties and wisdom. When one awakens to self-nature, one establishes neither bodhi and nirvana, nor liberating knowledge and vision. With not a single dharma to be attained, then one can establish the myriad dharmas. If you understand this meaning, this is also called the Buddha body, also called bodhi and nirvana, also called liberating knowledge and vision. Those who see their nature can establish or not establish as they wish, come and go freely without obstruction or hindrance, responding with appropriate actions and appropriate answers, seeing transformation bodies everywhere without departing from self-nature - thus attaining free spiritual powers and playful samādhi. This is called seeing nature."

Zhicheng asked the Master again: "What is meant by non-establishment?"

The Master said: "Self-nature is without wrong, without delusion, without confusion. In every thought there is prajñā contemplation, constantly free from dharma characteristics, free and unrestrained, accomplished in every direction - what is there to establish? Self-nature awakens itself - sudden awakening and sudden cultivation, without gradual stages - therefore nothing at all is established. All dharmas are quiescent extinction - what sequence could there be?"

Zhicheng bowed and requested to serve as an attendant, never neglecting his duties day or night. (Zhicheng was from Taihe in Jizhou.)

僧志徹，江西人，本姓張，名行昌，少任俠。自南北分化，二宗主雖亡彼我，而徒侶競起愛憎。時北宗門人，自立秀師為第六祖，而忌祖師傳衣為天下聞，乃囑行昌來刺師。師心通，預知其事，即置金十兩於座間。時夜暮，行昌入祖室，將欲加害。師舒頸就之，行昌揮刃者三，悉無所損。師曰：「正劍不邪，邪劍不正。只負汝金，不負汝命。」行昌驚仆，久而方蘇，求哀悔過，即願出家。師遂與金，言：「汝且去，恐徒眾翻害於汝。汝可他日易形而來，吾當攝受。」行昌稟旨宵遁。後投僧出家，具戒精進。一日，憶師之言，遠來禮覲。師曰：「吾久念汝，汝來何晚？」曰：「昨蒙和尚捨罪，今雖出家苦行，終難報德，其惟傳法度生乎？弟子常覽《涅槃經》，未曉常無常義。乞和尚慈悲，略為解說。」師曰：「無常者，即佛性也。有常者，即一切善惡諸法分別心也。」曰：「和尚所說，大違經文。」師曰：「吾傳佛心印，安敢違於佛經？」曰：「經說佛性是常；和尚却言無常。善惡之法乃至菩提心，皆是無常；和尚却言是常。此即相違，令學人轉加疑惑。」師曰：「《涅槃經》吾昔聽尼無盡藏讀誦一遍，便為講說，無一字一義不合經文。乃至為汝，終無二說。」曰：「學人識量淺昧，願和尚委曲開示。」師曰：「汝知否？佛性若常，更說什麼善惡諸法，乃至窮劫無有一人發菩提心者；故吾說無常，正是佛說真常之道也。又，一切諸法若無常者，即物物皆有自性，容受生死，而真常性有不遍之處。故吾說常者，正是佛說真無常義。佛比為凡夫、外道執於邪常，諸二乘人於常計無常，共成八倒，故於《涅槃》了義教中，破彼偏見，而顯說真常、真樂、真我、真淨。汝今依言背義，以斷滅無常及確定死常，而錯解佛之圓妙最後微言。縱覽千遍，有何所益？」行昌忽然大悟，說偈曰：

The monk Zhi Che was from Jiangxi. His lay surname was Zhang and his name was Xingchang. In his youth he was a knight-errant. After the division between North and South, although the two school heads had no sense of self and other, their followers competed in love and hate. At that time, followers of the Northern School, having established Master Xiu as the Sixth Patriarch, were jealous that the Patriarch's transmission of the robe was known throughout the land, so they instructed Xingchang to assassinate the Master.

The Master, with his penetrating mind, knew of this beforehand and placed ten taels of gold on his seat. At nightfall, Xingchang entered the Patriarch's room intending to harm him. The Master stretched out his neck toward him. Xingchang swung his blade three times but could not cause any harm. The Master said, "A righteous sword is not crooked, a crooked sword is not righteous. I only owe you gold, not my life." Xingchang collapsed in shock and after a long while finally revived, begging for mercy and repenting, immediately wishing to become a monk.

The Master gave him the gold and said, "You should leave now, as I fear the assembly might harm you. You can return another day in different appearance, and I will accept you." Xingchang followed these instructions and fled in the night. Later he became a monk, received the full precepts and practiced diligently.

One day, remembering the Master's words, he came from afar to pay respects. The Master said, "I have thought of you for a long time - why have you come so late?" Xingchang replied, "Previously you forgave my crime. Though I am now a monk practicing austerities, I can never repay your kindness - only through transmitting the Dharma and liberating beings can I do so. I often read the Nirvana Sutra but don't understand the meaning of permanence and impermanence. Please, in your compassion, explain it briefly."

The Master said, "The impermanent is Buddha-nature. The permanent is the mind that discriminates all dharmas of good and evil." Xingchang said, "What you say greatly contradicts the sutra." The Master replied, "I transmit the Buddha's mind-seal - how would I dare contradict the Buddha's sutras?" Xingchang said, "The sutra says Buddha-nature is permanent, but you say it's impermanent. The dharmas of good and evil up to the bodhi mind are all impermanent, but you say they are permanent. This contradiction increases students' doubts."

The Master said, "I once heard the nun Wujinzang recite the Nirvana Sutra once and explained it for her - not a single word or meaning contradicted the sutra. And even for you now, I have no second explanation." Xingchang said, "My understanding is shallow and dim - please explain in detail." The Master said, "Don't you know? If Buddha-nature were permanent, what would be the point of speaking of all dharmas good and evil? Even until the end of time not a single person would arouse the bodhi mind. Therefore I speak of impermanence - this is precisely the Buddha's teaching of true permanence."

"Furthermore, if all dharmas were impermanent, then everything would have its own nature subject to birth and death, and true permanent nature would have places it does not pervade. Therefore when I speak of permanence, this is precisely the Buddha's meaning of true impermanence. Because ordinary people and non-Buddhists attach to false permanence, and two-vehicle practitioners mistake the permanent for impermanent - together making eight inversions - in the definitive teaching of the Nirvana Sutra, these partial views are refuted to reveal true permanence, true bliss, true self, and true purity. You now cling to words while missing their meaning, misinterpreting the Buddha's final subtle words through annihilationist impermanence and definitively dead permanence. Even if you read it a thousand times, what benefit would there be?" At this, Xingchang suddenly experienced great awakening and spoke a verse:

因守無常心，　　 佛說有常性， 不知方便者，　　 猶春池拾礫。

Because of holding to impermanence in mind, Buddha spoke of constant nature. Those who don't know skillful means Are like gathering pebbles in a spring pond.

我今不施功，　　 佛性而現前， 非師相授與，　　 我亦無所得。」

Without exerting effort now, Buddha-nature appears before me. Not something transmitted by teachers, I also have nothing to attain.

師曰：「汝今徹也，宜名志徹。」徹禮謝而退。

The Master said, "You have now penetrated (reached understanding), so you should be named Zhiche (Penetrating Understanding)." Che bowed in gratitude and withdrew.

有一童子，名神會，襄陽高氏子。年十三，自玉泉來參禮。師曰：「知識遠來艱辛，還將得本來否？若有本則合識主。試說看。」會曰：「以無住為本，見即是主。」師曰：「這沙彌爭合取次語？」會乃問曰：「和尚坐禪，還見不見？」師以柱杖打三下，云：「吾打汝痛不痛？」對曰：「亦痛亦不痛。」師曰：「吾亦見亦不見。」神會問：「如何是亦見亦不見？」師云：「吾之所見，常見自心過愆，不見他人是非好惡，是以亦見亦不見。汝言：『亦痛亦不痛。』如何？汝若不痛，同其木石；若痛，則同凡夫，即起恚恨。汝向前見、不見是二邊，痛、不痛是生滅。汝自性且不見，敢爾弄人！」神會禮拜悔謝。師又曰：「汝若心迷不見，問善知識覓路。汝若心悟，即自見性依法修行。汝自迷不見自心，却來問吾見與不見。吾見自知，豈代汝迷？汝若自見，亦不代吾迷。何不自知自見，乃問吾見與不見？」神會再禮百餘拜，求謝過愆。服勤給侍，不離左右。

There was a young boy named Shenghui, son of the Gao family from Xiangyang. At age thirteen, he came from Yuquan to pay his respects. The Master said, "Wise one, you've come from afar with difficulty - have you brought the fundamental? If you have the fundamental, you should know the host. Try explaining."

Hui said, "Non-abiding is the fundamental, and seeing is the host."

The Master said, "How dare this novice speak so casually!" Hui then asked, "When you sit in dhyāna meditation, do you see or not see?"

The Master struck him three times with his staff and asked, "When I hit you, does it hurt or not hurt?"

Hui replied, "It both hurts and doesn't hurt."

The Master said, "I both see and don't see."

Shenghui asked, "How is it both seeing and not seeing?"

The Master said, "What I see is always seeing my mind's faults, not seeing others' rights and wrongs, good and bad - thus I both see and don't see. You say 'it both hurts and doesn't hurt' - how so? If you don't feel pain, you're like wood or stone; if you feel pain, you're like ordinary people who give rise to anger and hatred. Your previous 'seeing and not seeing' is dualistic, 'pain and no pain' is birth and death. You don't even see your own nature, yet you dare to play games with people!"

Shenghui bowed and apologized. The Master further said, "If your mind is deluded and cannot see, ask a good teacher to find the way. If your mind is awakened, then see your nature and practice according to the Dharma. You are deluded and cannot see your own mind, yet you come to ask whether I see or don't see. My seeing is my own knowing - how can it substitute for your delusion? If you can see for yourself, it also cannot substitute for my delusion. Why don't you know and see for yourself, instead of asking about my seeing or not seeing?"

Shenghui bowed over a hundred times, seeking forgiveness for his faults. He then served diligently in attendance, never leaving the Master's side.

一日，師告眾曰：「吾有一物，無頭無尾，無名無字，無背無面。諸人還識否？」神會出曰：「是諸佛之本源，神會之佛性。」師曰：「向汝道：『無名無字』，汝便喚作本源佛性。汝向去有把茆蓋頭，也只成箇知解宗徒。」祖師滅後，會入京洛，大弘曹溪頓教，著《顯宗記》，盛行于世(是為荷澤禪師)。

One day, the Master told the assembly, "I have a thing - it has no head and no tail, no name and no words, no back and no front. Do any of you recognize it?"

Shenghui came forward and said, "It is the original source of all Buddhas, Shenghui's Buddha-nature."

The Master said, "I told you it has 'no name and no words,' yet you immediately call it the original source of Buddha-nature. Even if you were to become a grass-roofed hermit, you would only become a follower of intellectual understanding."

After the Patriarch's passing, Hui went to the capital and greatly spread the sudden teaching of Caoxi. He wrote the Record of Manifesting the Teaching, which became widely circulated (he became known as Chan Master Heze).

師見諸宗難問咸起惡心，多集座下愍而謂曰：「學道之人，一切善念惡念應當盡除。無名可名，名於自性，無二之性，是名實性。於實性上建立一切教門，言下便須自見。」諸人聞說，總皆作禮，請事為師。

The Master saw that when various schools raised difficult questions, they all harbored malicious intent. Many gathered under his seat, and he compassionately said to them, "Students of the Way should eliminate all thoughts of good and evil. That which has no name to be named is called self-nature; the non-dual nature is called true nature. Upon this true nature all teachings are established - you must see this immediately upon these words." When the people heard this teaching, they all bowed and requested to become his disciples.

宣詔第九

Chapter Nine: Imperial Edict

神龍元年上元日，則天、中宗詔云：「朕請安、秀二師宮中供養。萬機之暇，每究一乘。二師推讓云：『南方有能禪師，密授忍大師衣法，傳佛心印，可請彼問。』今遣內侍薛簡，馳詔迎請，願師慈念，速赴上京。」師上表辭疾，願終林麓。薛簡曰：「京城禪德皆云：『欲得會道，必須坐禪習定。若不因禪定而得解脫者，未之有也。』未審師所說法如何？」師曰：「道由心悟，豈在坐也。經云：『若言如來若坐若臥，是行邪道。』何故？無所從來，亦無所去。無生無滅，是如來清淨禪。諸法空寂，是如來清淨坐。究竟無證，豈況坐耶。」簡曰：「弟子回京，主上必問。願師慈悲，指示心要，傳奏兩宮及京城學道者。譬如一燈，然百千燈，冥者皆明，明明無盡。」師云：「道無明暗，明暗是代謝之義。明明無盡，亦是有盡，相待立名故。《淨名經》云：『法無有比，無相待故。』」簡曰：「明喻智慧，暗喻煩惱。修道之人，倘不以智慧照破煩惱，無始生死憑何出離？」師曰：「煩惱即是菩提，無二無別。若以智慧照破煩惱者，此是二乘見解。羊鹿等機，上智大根，悉不如是。」簡曰：「如何是大乘見解？」師曰：「明與無明，凡夫見二；智者了達，其性無二。無二之性，即是實性。實性者，處凡愚而不減，在賢聖而不增，住煩惱而不亂，居禪定而不寂。不斷不常，不來不去，不在中間及其內外，不生不滅，性相如如，常住不遷，名之曰道。」簡曰：「師說不生不滅，何異外道？」師曰：「外道所說不生不滅者，將滅止生，以生顯滅，滅猶不滅，生說不生。我說不生不滅者，本自無生，今亦不滅，所以不同外道。汝若欲知心要，但一切善惡都莫思量，自然得入清淨心體，湛然常寂，妙用恒沙。」簡蒙指教，豁然大悟。禮辭歸闕，表奏師語。

On New Year's Day in the first year of Shenlong (705 CE), Empress Wu Zetian and Emperor Zhongzong issued an edict saying, "We have invited Masters An and Xiu to receive offerings in the palace. In our spare moments from myriad affairs, we always investigate the One Vehicle. The two masters demurred, saying: 'In the South there is Chan Master Hui Neng, who secretly received the robe and Dharma from Great Master Ren [Hongren] and transmits the Buddha's mind-seal. You may invite and question him.' Now we dispatch the court attendant Xue Jian to deliver this edict inviting you. We hope that you, Master, in your compassion, will quickly come to the capital."

The Master sent up a memorial declining due to illness, wishing to end his days in the forests. Xue Jian said, "All the Chan worthies in the capital say, 'To understand the Way, one must sit in meditation and practice concentration. Without achieving liberation through meditation and concentration, it has never happened.' I wonder how the Master's teaching differs?"

The Master said: "The Way is awakened through the mind - how could it depend on sitting? The sutra says, 'To say the Tathāgata either sits or lies down is practicing a deviant path.' Why? Because there is nowhere from which he comes and nowhere he goes. Without birth and without death - this is the Tathāgata's pure meditation. All dharmas are empty and quiet - this is the Tathāgata's pure sitting. Ultimately there is nothing to attain - how much less sitting?"

Jian said: "When your disciple returns to the capital, Their Majesties will surely inquire. Please, Master, in your compassion, indicate the essential point of mind to be reported to both palaces and those studying the Way in the capital. It is like one lamp lighting hundreds and thousands of lamps - darkness becomes light, and the light is endless."

The Master said, "The Way has neither brightness nor darkness. Brightness and darkness represent succession and change. 'Endless light' is also finite, as these terms are established in relation to each other. The Vimalakirti Sutra says, 'The Dharma has no comparison, because it has no relativity.'"

Jian said: "Brightness is a metaphor for wisdom, darkness for afflictions. If practitioners do not use wisdom to break through afflictions, how can they escape from beginningless birth and death?"

The Master said, "Afflictions are bodhi - not two, not different. Using wisdom to break through afflictions is the understanding of the two vehicles, appropriate for those of sheep and deer capacity. Those of highest wisdom and great faculties are not like this."

Jian asked: "What is the Great Vehicle understanding?"

The Master said, "Brightness and darkness - ordinary people see them as two; the wise understand their nature is not dual. The non-dual nature is true nature. True nature neither diminishes in ordinary beings nor increases in sages. It remains unperturbed amid afflictions and is not quiet in meditation. Neither cut off nor permanent, neither coming nor going, neither in the middle nor inside or outside, neither born nor destroyed. Nature and characteristics are thus - constantly abiding, unchanging. This is called the Way."

Jian said: "The Master speaks of no birth and no death - how is this different from other paths?"

The Master said, "When other paths speak of no birth and no death, they use cessation to stop arising, using arising to reveal cessation - yet cessation is still not cessation, and they speak of non-arising. When I speak of no birth and no death, I mean originally there is no birth, and now also no death. Therefore it is different from other paths. If you wish to know the essential point of mind, simply do not think about any good or evil. Naturally you will enter the pure substance of mind - constantly clear and still, with wondrous functions as numerous as the sands."

Having received this teaching, Jian experienced sudden great awakening. He bowed farewell and returned to the palace, where he reported the Master's words.

其年九月三日，有詔獎諭師曰：「師辭老疾，為朕修道，國之福田。師若淨名托疾毘耶，闡揚大乘，傳諸佛心，談不二法。薛簡傳師指授如來知見，朕積善餘慶，宿種善根，值師出世，頓悟上乘。感荷師恩，頂戴無已，并奉磨衲袈裟及水晶鉢，勅韶州刺史修飾寺宇，賜師舊居為國恩寺。」

On the third day of the ninth month of that year, an imperial edict was issued praising the Master, saying, "The Master declines due to old age and illness, yet cultivates the Way for Us, being a field of blessings for the nation. The Master is like Vimalakīrti, who feigned illness in Vaiśālī, expounding the Mahāyāna, transmitting the Buddha mind, and speaking of the non-dual Dharma. Xue Jian has transmitted the Master's instructions on the Tathāgata's knowledge and vision. We have accumulated good fortune and planted good roots from previous lives, encountering the Master's appearance in the world and suddenly awakening to the supreme vehicle. Deeply grateful for the Master's kindness, We bow our head without cease. We also offer a patched robe and crystal bowl, and decree the Prefect of Shaozhou to renovate the monastery, bestowing the Master's former residence with the name 'National Grace Monastery.'”

付囑第十

Chapter Ten: Entrustment

師一日喚門人法海、志誠、法達、神會、智常、智通、志徹、志道、法珍、法如等，曰：「汝等不同餘人，吾滅度後，各為一方師。吾今教汝說法，不失本宗：先須舉三科法門，動用三十六對，出沒即離兩邊。說一切法，莫離自性。忽有人問汝法，出語盡雙，皆取對法，來去相因。究竟二法盡除，更無去處。三科法門者，陰、界、入也。陰是五陰——色、受、想、行、識是也。入是十二入，外六塵——色、聲、香、味、觸、法；內六門——眼、耳、鼻、舌、身、意是也。界是十八界，六塵、六門、六識是也。自性能含萬法，名含藏識。若起思量，即是轉識。生六識，出六門，見六塵。如是一十八界，皆從自性起用。自性若邪，起十八邪；自性若正，起十八正。若惡用即眾生用，善用即佛用。用由何等？由自性有，對法外境。無情五對：天與地對，日與月對，明與暗對，陰與陽對，水與火對；此是五對也。法相語言十二對：語與法對，有與無對，有色與無色對，有相與無相對，有漏與無漏對，色與空對，動與靜對，清與濁對，凡與聖對，僧與俗對，老與少對，大與小對；此是十二對也。自性起用十九對：長與短對，邪與正對，癡與慧對，愚與智對，亂與定對，慈與毒對，戒與非對，直與曲對，實與虛對，險與平對，煩惱與菩提對，常與無常對，悲與害對，喜與瞋對，捨與慳對，進與退對，生與滅對，法身與色身對，化身與報身對；此是十九對也。」師言：「此三十六對法，若解用即道，貫一切經法，出入即離兩邊。自性動用，共人言語，外於相離相，內於空離空。若全著相，即長邪見；若全執空，即長無明。執空之人有謗經，直言不用文字。既云不用文字，人亦不合語言。只此語言，便是文字之相。又云：『直道不立文字。』即此不立兩字，亦是文字。見人所說，便即謗他言著文字。汝等須知，自迷猶可，又謗佛經。不要謗經，罪障無數。若著相於外，而作法求真；或廣立道場，說有無之過患。如是之人，累劫不得見性。但聽依法修行，又莫百物不思，而於道性窒礙。若聽說不修，令人反生邪念。但依法修行，無住相法施。汝等若悟，依此說、依此用、依此行、依此作，即不失本宗。若有人問汝義，問有將無對，問無將有對，問凡以聖對，問聖以凡對。二道相因，生中道義。如一問一對，餘問一依此作，即不失理也。設有人問：『何名為闇？』答云：『明是因，闇是緣，明沒即闇。』以明顯闇，以闇顯明，來去相因，成中道義。餘問悉皆如此。汝等於後傳法，依此轉相教授，勿失宗旨。」

One day, the Master called his disciples Fahai, Zhicheng, Fada, Shenghui, Zhichang, Zhitong, Zhiche, Zhidao, Fazhen, Faru and others, saying: "You are different from other people. After I pass away, each of you will become a teacher in your region. I will now teach you how to explain the Dharma without losing the essential principle: First, you must raise the three categories of Dharma gates and employ the thirty-six pairs, appearing and disappearing while transcending both extremes. In explaining all dharmas, do not depart from self-nature. If someone suddenly asks you about the Dharma, speak always in pairs, taking opposing dharmas, coming and going interdependently. Ultimately both dharmas are eliminated, with nowhere else to go.

The three categories of Dharma gates are the aggregates, realms, and sense fields. The aggregates are the five aggregates - form, sensation, perception, mental formations, and consciousness. The sense fields are the twelve sense fields: the six external objects - form, sound, smell, taste, touch, and dharmas; and the six internal sense organs - eye, ear, nose, tongue, body, and mind. The realms are the eighteen realms - the six objects, six sense organs, and six consciousnesses.

Self-nature can contain all dharmas, called the store consciousness. When thinking arises, it becomes the transforming consciousness, generating the six consciousnesses, emerging through the six sense organs, perceiving the six objects. Thus these eighteen realms all arise from self-nature's function. When self-nature is wrong, it gives rise to eighteen wrong functions; when self-nature is right, it gives rise to eighteen right functions. Evil use is the use of sentient beings, good use is the use of Buddhas. What does this use depend on? It depends on self-nature in relation to external objects.

The five pairs of insentient things are: heaven and earth, sun and moon, light and dark, yin and yang, water and fire.

The twelve pairs of dharma characteristics and speech are: speech and dharma, existence and non-existence, form and formlessness, characteristics and no characteristics, with outflows and without outflows, form and emptiness, movement and stillness, pure and impure, ordinary and sage, monastic and lay, old and young, large and small.

The nineteen pairs arising from self-nature's function are: long and short, wrong and right, delusion and wisdom, foolish and wise, chaos and stability, compassion and poison, precepts and their violation, straight and crooked, real and false, dangerous and level, affliction and bodhi, permanent and impermanent, compassion and harm, joy and anger, letting go and greed, advance and retreat, birth and death, Dharma body and form body, transformation body and reward body.

The Master said, "If you understand how to use these thirty-six pairs of dharmas, this is the Way, penetrating all sutras, emerging and entering while transcending both extremes. When self-nature functions in speaking with people, externally be free from characteristics while internally be free from emptiness. If you completely attach to characteristics, this increases wrong views; if you completely cling to emptiness, this increases ignorance.

Those who cling to emptiness slander the sutras, directly saying there's no use for written words. Since they say written words are not to be used, people should not even speak - yet these very words are the characteristics of written words. They also say 'The direct way does not establish written words' - yet these very words 'not establish' are themselves written words. Seeing what others say, they immediately slander them for attaching to written words. You must know that being deluded yourself may be acceptable, but slandering the Buddha's sutras creates countless karmic obstacles.

If you attach to external characteristics while creating methods to seek truth, or extensively establish practice places talking about the faults of existence and non-existence - such people will not see their nature for many lifetimes. Just listen and practice according to the Dharma, and do not think about the hundred things while obstructing the nature of the Way. If you listen to explanations without practicing, this causes people to give rise to wrong thoughts. Just practice according to the Dharma, giving the Dharma without dwelling on characteristics.

If you awaken, explain according to this, use according to this, practice according to this, act according to this - then you won't lose the essential principle. If someone asks you about meaning: when asked about existence, answer with non-existence; when asked about non-existence, answer with existence; when asked about ordinary, answer with sage; when asked about sage, answer with ordinary. The two ways being interdependent gives rise to the meaning of the Middle Way. Like one question one answer, handle other questions in this way, and you won't lose the principle.

Suppose someone asks, 'What is darkness?' Answer: 'Light is the cause, darkness is the condition - when light disappears there is darkness.' Using light to reveal darkness, using darkness to reveal light, coming and going interdependently creates the meaning of the Middle Way. Handle all other questions like this. When you transmit the Dharma later, teach others by turning it around this way, and don't lose the essential principle."

師於太極元年壬子，延和七月(是年五月改延和，八月玄宗即位方改元先天，次年遂改開元。他本作先天者非)命門人往新州國恩寺建塔，仍令促工，次年夏末落成。七月一日，集徒眾曰：「吾至八月，欲離世間。汝等有疑，早須相問，為汝破疑，令汝迷盡。吾若去後，無人教汝。」法海等聞，悉皆涕泣。惟有神會，神情不動，亦無涕泣。師云：「神會小師却得善不善等，毀譽不動，哀樂不生；餘者不得。數年山中竟修何道？汝今悲泣，為憂阿誰？若憂吾不知去處，吾自知去處。吾若不知去處，終不預報於汝。汝等悲泣，蓋為不知吾去處；若知吾去處，即不合悲泣。法性本無生滅去來，汝等盡坐，吾與汝說一偈，名曰真假動靜偈。汝等誦取此偈，與吾意同，依此修行，不失宗旨。」眾僧作禮，請師說偈。偈曰：

In the first year of Taiji, in the seventh month of Yanhe (that year in May the era name was changed to Yanhe, and in August when Xuanzong ascended the throne it was changed to Xiantian, and the following year changed to Kaiyuan. Other versions that say Xiantian are incorrect), the Master ordered his disciples to build a pagoda at the National Grace Temple in Xinzhou, urging them to hasten the work. It was completed at the end of summer the following year.

On the first day of the seventh month, he gathered his disciples and said, "In the eighth month, I wish to leave this world. If you have any doubts, you must ask them quickly, so I can resolve your doubts and end your delusion. After I am gone, there will be no one to teach you."

When Fahai and the others heard this, they all wept. Only Shenghui's expression remained unchanged, and he did not weep. The Master said, "Young Master Shenghui has indeed attained equanimity regarding good and bad, remaining unmoved by praise or blame, giving rise to neither sorrow nor joy; the others have not. After years in the mountains, what path have you been cultivating? Why do you weep now - who are you worried about? If you worry that I don't know where I'm going, I know where I'm going. If I didn't know where I was going, I wouldn't tell you in advance. You weep because you don't know where I'm going; if you knew where I was going, you would not weep. The nature of dharmas fundamentally has no arising or cessation, no coming or going. All of you sit down, and I will tell you a verse called 'The Verse of True and False, Motion and Stillness.' You should memorize this verse, accord with my meaning, and practice according to it without losing the essential principle." The assembly of monks bowed and requested the Master to speak the verse. The verse said:

一切無有真，　　 不以見於真， 若見於真者，　　 是見盡非真。

Nothing has absolute truth, Do not see truth through seeing; If one sees truth, Such seeing is entirely not truth.

若能自有真，　　 離假即心真， 自心不離假，　　 無真何處真？

If one can have truth of oneself, Leaving the false, the mind is true; If one's mind does not leave the false, Without truth, where is truth?

有情即解動，　　 無情即不動， 若修不動行，　　 同無情不動。

The sentient understand movement, The insentient does not move; If one practices non-movement, One is like the unmoved insentient.

若覓真不動，　　 動上有不動， 不動是不動，　　 無情無佛種。

If seeking true non-movement, In movement there is non-movement; Non-movement is non-movement, The insentient has no Buddha-nature.

能善分別相，　　 第一義不動， 但作如此見，　　 即是真如用。

One who can well distinguish characteristics Has the supreme meaning unmoved; Just having such a view Is the function of true suchness.

報諸學道人，　　 努力須用意， 莫於大乘門，　　 却執生死智。

I tell all practitioners of the Way: You must apply effort with attention, Don't at the gate of Mahāyāna Grasp the wisdom of birth and death.

若言下相應，　　 即共論佛義； 若實不相應，　　 合掌令歡喜。

If words accord immediately, Then together discuss Buddha's meaning; If truly they do not accord, Join palms and create joy.

此宗本無諍，　　 諍即失道意， 執逆諍法門，　　 自性入生死。」

This school originally has no contention - Contention loses the meaning of the Way. Clinging to contention with the Dharma gate Self-nature enters birth and death.

時，徒眾聞說偈已，普皆作禮，並體師意，各各攝心，依法修行，更不敢諍，乃知大師不久住世。法海上座，再拜問曰：「和尚入滅之後，衣法當付何人？」師曰：「吾於大梵寺說法，以至于今抄錄流行，目曰『法寶壇經』。汝等守護，遞相傳授。度諸群生，但依此說，是名正法。今為汝等說法，不付其衣。蓋為汝等信根淳熟，決定無疑，堪任大事。然據先祖達磨大師付授偈意，衣不合傳。偈曰：

When the assembly heard the verse, they all bowed in reverence and understood the Master's meaning. Each calmed their minds and practiced according to the Dharma, no longer daring to argue. They knew the Great Master would not remain in the world much longer.

Senior monk Fahai bowed twice and asked, "After the Master's passing, to whom should the robe and Dharma be transmitted?"

The Master said, "From the time I spoke the Dharma at the Great Brahma Temple until now, it has been recorded and circulated, titled 'The Platform Sutra of the Dharma Treasure.' You must protect it and pass it on to each other in succession. To liberate all beings, just follow these teachings - this is called the true Dharma. Now I teach you the Dharma but do not transmit the robe. This is because your roots of faith are mature and certain, without doubt, capable of great matters. However, according to the verse of transmission from our ancestor, Great Master Bodhidharma, the robe should not be transmitted. The verse says:"

吾本來茲土，　　 傳法救迷情， 一華開五葉，　　 結果自然成。』」

I came originally to this land, Transmitting the Dharma to save deluded minds. One flower opens five petals, The fruit naturally ripens.

師復曰：「諸善知識！汝等各各淨心，聽吾說法。若欲成就種智，須達一相三昧、一行三昧。若於一切處而不住相，於彼相中不生憎愛，亦無取捨，不念利益成壞等事，安閒恬靜，虛融澹泊，此名一相三昧。若於一切處行住坐臥，純一直心，不動道場，真成淨土，此名一行三昧。若人具二三昧，如地有種，含藏長養，成熟其實。一相一行，亦復如是。我今說法，猶如時雨，普潤大地。汝等佛性，譬諸種子，遇茲霑洽，悉得發生。承吾旨者，決獲菩提。依吾行者，定證妙果。聽吾偈曰：

The Master further said: "Good friends! Each of you purify your minds and listen to my teaching of the Dharma. If you wish to accomplish all-knowledge, you must understand both the samādhi of single mark and the samādhi of single practice. If in all places you do not dwell on appearances, within those appearances give rise to neither love nor hate, neither grasping nor rejecting, not thinking of matters of gain or loss, success or failure, but remain peaceful and quiet, empty and merged with tranquility - this is called the samādhi of single characteristic.

If in all places - walking, standing, sitting, or lying down - you maintain a purely straightforward mind, not moving from the site of enlightenment, truly creating a Pure Land - this is called the samādhi of single practice. If one possesses these two samādhis, it is like the earth having seeds, containing, nurturing, and bringing them to fruition. The single mark and single practice are also like this.

Now when I teach the Dharma, it is like timely rain universally moistening the great earth. Your Buddha-nature is like the seeds - encountering this moisture, they all sprout forth. Those who follow my meaning will certainly attain bodhi. Those who follow my practice will definitely realize the wondrous fruit. Listen to my verse:"

心地含諸種，　　 普雨悉皆萌， 頓悟華情已，　　 菩提果自成。」

The ground of mind contains all seeds, Universal rain makes them all sprout. When flower-nature is suddenly awakened, The bodhi fruit naturally ripens.

師說偈已，曰：「其法無二，其心亦然。其道清淨，亦無諸相，汝等慎勿觀靜及空其心。此心本淨，無可取捨。各自努力，隨緣好去。」爾時徒眾作禮而退。

After speaking the verse, the Master said: "The Dharma is not dual, and the mind is also thus. The Way is pure and without any characteristics. You must be careful not to contemplate stillness or empty your mind. This mind is originally pure - there is nothing to grasp or reject. Each of you, make diligent effort and go forth according to conditions." At that time, the assembly bowed and withdrew.

大師，七月八日忽謂門人曰：「吾欲歸新州，汝等速理舟楫。」大眾哀留甚堅。師曰：「諸佛出現，猶示涅槃。有來必去，理亦常然。吾此形骸，歸必有所。」眾曰：「師從此去，早晚可回。」師曰：「葉落歸根，來時無口。」又問曰：「正法眼藏，傳付何人？」師曰：「有道者得，無心者通。」又問：「後莫有難否？」師曰：「吾滅後五六年，當有一人來取吾首。聽吾記曰：『頭上養親，口裏須餐，遇滿之難，楊柳為官。』」又云：「吾去七十年，有二菩薩從東方來，一出家、一在家。同時興化，建立吾宗，締緝伽藍，昌隆法嗣。」問曰：「未知從上佛祖應現已來，傳授幾代？願垂開示。」師云：「古佛應世已無數量，不可計也。今以七佛為始，過去莊嚴劫，毘婆尸佛、尸棄佛、毘舍浮佛；今賢劫，拘留孫佛、拘那含牟尼佛、迦葉佛、釋迦文佛。是為七佛。

On July 8th, the Master suddenly told his disciples, "I wish to return to Xinzhou. Quickly prepare a boat." The assembly earnestly begged him to stay. The Master said, "All Buddhas who appear must demonstrate nirvana. What comes must go - this is a natural principle. This physical form of mine must return somewhere." The assembly asked, "After you leave, Master, when will you return?" The Master replied, "When leaves fall they return to the root; when coming, there is no mouth."

They further asked, "To whom will you transmit the treasury of the true Dharma eye?" The Master said, "Those with the Way will obtain it, those without mind will penetrate it." They asked, "Will there be any difficulties later?" The Master said, "Five or six years after my passing, someone will come to take my head. Listen to my prediction: 'On the head supporting parents, in the mouth requiring food, meeting the difficulty of Yuan, willows and poplars become officials.'"

He also said, "Seventy years after I am gone, two bodhisattvas will come from the East - one monastic and one lay. They will simultaneously spread the teaching, establish my school, build monasteries, and make the Dharma heirs flourish."

Someone asked, "Since the appearance of the Buddhas and Patriarchs of old, how many generations has the transmission passed through? Please enlighten us." The Master said, "The ancient Buddhas who have appeared in the world are innumerable and cannot be counted. Now starting with the Seven Buddhas: in the past Glorious Kalpa were Vipaśyin Buddha, Śikhin Buddha, and Viśvabhū Buddha; in the present Bhadra Kalpa are Krakucchanda Buddha, Kanakamuni Buddha, Kāśyapa Buddha, and Śākyamuni Buddha. These are the Seven Buddhas."

「已上七佛，今以釋迦文佛首傳。

"Of the above seven Buddhas, now beginning with Śākyamuni Buddha who transmitted first.”

「第一摩訶迦葉尊者、第二阿難尊者、第三商那和修尊者、第四優波毱多尊者、第五提多迦尊者、第六彌遮迦尊者、第七婆須蜜多尊者、第八佛馱難提尊者、第九伏馱蜜多尊者、第十脇尊者、十一富那夜奢尊者、十二馬鳴大士、十三迦毘摩羅尊者、十四龍樹大士、十五迦那提婆尊者、十六羅睺羅多尊者、十七僧伽難提尊者、十八伽耶舍多尊者、十九鳩摩羅多尊者、二十闍耶多尊者、二十一婆修盤頭尊者、二十二摩拏羅尊者、二十三鶴勒那尊者、二十四師子尊者、二十五婆舍斯多尊者、二十六不如蜜多尊者、二十七般若多羅尊者、二十八菩提達磨尊者(此土是為初祖)、二十九慧可大師、三十僧璨大師、三十一道信大師、三十二弘忍大師。

"First, Venerable Mahākāśyapa; Second, Venerable Ānanda; Third, Venerable Śāṇavāsa; Fourth, Venerable Upagupta; Fifth, Venerable Dhītika; Sixth, Venerable Miccaka; Seventh, Venerable Vasumitra; Eighth, Venerable Buddhanandi; Ninth, Venerable Buddhamitra; Tenth, Venerable Pārśva; Eleventh, Venerable Puṇyayaśas; Twelfth, Great Being Aśvaghoṣa; Thirteenth, Venerable Kapimala; Fourteenth, Great Being Nāgārjuna; Fifteenth, Venerable Kāṇadeva; Sixteenth, Venerable Rāhulata; Seventeenth, Venerable Saṃghanandi; Eighteenth, Venerable Gayāśaṭa; Nineteenth, Venerable Kumārata; Twentieth, Venerable Jayata; Twenty-first, Venerable Vasubandhu; Twenty-second, Venerable Manorhita; Twenty-third, Venerable Haklena; Twenty-fourth, Venerable Siṃha; Twenty-fifth, Venerable Vaśasita; Twenty-sixth, Venerable Puṇyamitra; Twenty-seventh, Venerable Prajñātāra; Twenty-eighth, Venerable Bodhidharma (who was the First Patriarch in this land); Twenty-ninth, Great Master Huike; Thirtieth, Great Master Sengcan; Thirty-first, Great Master Daoxin; Thirty-second, Great Master Hongren.”

「惠能是為三十三祖。從上諸祖，各有稟承。汝等向後，遞代流傳毋令乖誤。」

"Huineng is the thirty-third patriarch. All the previous patriarchs each had their transmission. You all must pass this on to future generations in succession without allowing any deviation or error.”

大師，先天二年癸丑歲八月初三日(是年十二月改元開元)，於國恩寺齋罷，謂諸徒眾曰：「汝等各依位坐，吾與汝別。」法海白言：「和尚！留何教法，令後代迷人得見佛性？」師言：「汝等諦聽！後代迷人，若識眾生，即是佛性；若不識眾生，萬劫覓佛難逢。吾今教汝。識自心眾生，見自心佛性。欲求見佛，但識眾生。只為眾生迷佛，非是佛迷眾生。自性若悟，眾生是佛；自性若迷，佛是眾生。自性平等，眾生是佛；自性邪險，佛是眾生。汝等心若險曲，即佛在眾生中；一念平直。即是眾生成佛。我心自有佛，自佛是真佛。自若無佛心，何處求真佛？汝等自心是佛，更莫狐疑。外無一物而能建立，皆是本心生萬種法。故經云：『心生種種法生，心滅種種法滅。』吾今留一偈與汝等別，名自性真佛偈。後代之人，識此偈意，自見本心，自成佛道。偈曰：

On the third day of the eighth month in the second year of Xiantian (changed to Kaiyuan in the twelfth month of that year), after the meal at National Grace Temple, the Master told his disciples: "Each of you sit in your places, I am going to bid you farewell." Fahai said: "Master! What teaching will you leave so that deluded people of future generations may see their Buddha-nature?"

The Master said: "All of you listen carefully! For deluded people of future generations: if they recognize sentient beings, this is Buddha-nature; if they do not recognize sentient beings, they will search for the Buddha for ten thousand kalpas but will hardly encounter him. I now teach you: recognize the sentient beings of your own mind, see the Buddha-nature of your own mind. If you wish to see the Buddha, simply recognize sentient beings. It is only that sentient beings are deluded about the Buddha, not that the Buddha is deluded about sentient beings. When self-nature is awakened, sentient beings are Buddha; when self-nature is deluded, Buddha is sentient beings. When self-nature is equal, sentient beings are Buddha; when self-nature is crooked and dangerous, Buddha is sentient beings. If your minds are crooked, then Buddha exists among sentient beings; one thought of straightness - this is sentient beings becoming Buddha.

My mind inherently has Buddha; this self-Buddha is the true Buddha. If one has no Buddha-mind oneself, where can one seek the true Buddha? Your own minds are Buddha - have no further doubts. There is not a single thing outside that can be established - all the myriad dharmas are produced by the original mind. Therefore the sutra says: 'When mind arises, various dharmas arise; when mind ceases, various dharmas cease.' I now leave you a verse of farewell, called 'Verse on the True Buddha of Self-Nature.' People of later generations who understand the meaning of this verse will see their original mind and achieve the Buddha Way. The verse says:

真如自性是真佛，　　 邪見三毒是魔王， 邪迷之時魔在舍，　　 正見之時佛在堂。

True suchness self-nature is the true Buddha, Wrong views and three poisons are the Demon King. In times of delusive error, demons reside in the house, In times of right views, Buddha dwells in the hall.

性中邪見三毒生，　　 即是魔王來住舍， 正見自除三毒心，　　 魔變成佛真無假。

When wrong views and three poisons arise in nature, It is the Demon King coming to dwell in the house. Right views themselves remove the three-poison mind, Demons transform to Buddha - true, not false.

法身報身及化身，　　 三身本來是一身， 若向性中能自見，　　 即是成佛菩提因。

Dharma body, reward body, and transformation body, The three bodies originally are one body. If within nature one can see for oneself, This is the cause of Buddha's bodhi.

本從化身生淨性，　　 淨性常在化身中， 性使化身行正道，　　 當來圓滿真無窮。

Originally from transformation body arises pure nature, Pure nature constantly exists within transformation body. Nature makes transformation body practice the right way, In the future, perfect completion without end.

婬性本是淨性因，　　 除婬即是淨性身， 性中各自離五欲，　　 見性剎那即是真。

Sexual nature is originally the cause of pure nature, Removing lust is the pure nature body. Within nature each leaves the five desires, Seeing nature in an instant is true.

今生若遇頓教門，　　 忽悟自性見世尊， 若欲修行覓作佛，　　 不知何處擬求真？

If in this life you encounter the gate of sudden teaching, Suddenly awakening to self-nature, seeing the World-Honored One, If you wish to practice seeking to become Buddha, Not knowing where to seek the truth.

若能心中自見真，　　 有真即是成佛因， 不見自性外覓佛，　　 起心總是大癡人。

If in your mind you can see the truth yourself, Having truth is the cause of becoming Buddha. Not seeing self-nature but seeking Buddha outside, Arousing such thoughts makes one greatly deluded.

頓教法門今已留，　　 救度世人須自修， 報汝當來學道者，　　 不作此見大悠悠。」

The sudden teaching's dharma gate is now left behind, To save worldly people, each must cultivate themselves. I tell you future students of the Way, If you don't hold this view, you're far astray.

師說偈已，告曰：「汝等好住。吾滅度後，莫作世情悲泣雨淚，受人弔問、身著孝服，非吾弟子，亦非正法。但識自本心，見自本性，無動無靜，無生無滅，無去無來，無是無非，無住無往。恐汝等心迷，不會吾意，今再囑汝，令汝見性。吾滅度後，依此修行，如吾在日；若違吾教，縱吾在世，亦無有益。」復說偈曰：

After speaking the verse, the Master said, "All of you should dwell well. After I pass away, do not act with worldly emotions of weeping tears, receiving condolences, or wearing mourning clothes - those who do so are not my disciples, nor do they follow the true Dharma. Simply recognize your original mind and see your original nature - without movement or stillness, without birth or death, without coming or going, without right or wrong, without dwelling or departing.

Fearing your minds may be confused and not understand my meaning, I now instruct you again to help you see your nature. After I pass away, practice according to this as if I were still here. If you go against my teachings, even if I were still in the world, it would be of no benefit." He then spoke another verse:

兀兀不修善，　　 騰騰不造惡， 寂寂斷見聞，　　 蕩蕩心無著。」

Still and unmoving, not cultivating good, Vast and open, not creating evil, Silent and quiet, cutting off seeing and hearing, Expansive and free, the mind without attachment.

師說偈已，端坐至三更，忽謂門人曰：「吾行矣！」奄然遷化。于時異香滿室，白虹屬地，林木變白，禽獸哀鳴。十一月，廣韶新三郡官僚，洎門人僧俗，爭迎真身，莫決所之。乃焚香禱曰：「香煙指處，師所歸焉。」時香煙直貫曹溪。十一月十三日，遷神龕併所傳衣鉢而回。次年七月出龕，弟子方辯以香泥上之，門人憶念取首之記，仍以鐵葉漆布固護師頸入塔。忽於塔內白光出現，直上衝天，三日始散。韶州奏聞，奉勅立碑，紀師道行。

After speaking the verse, the Master sat upright until the third watch, when he suddenly told his disciples, "I am going!" and peacefully passed away. At that time, unusual fragrance filled the room, a white rainbow touched the earth, the trees turned white, and birds and animals cried mournfully.

In the eleventh month, officials from the three prefectures of Guangzhou, Shaozhou, and Xinzhou, along with monastic and lay disciples, competed to welcome his true body, unable to decide where it should go. They then burned incense and prayed: "Where the incense smoke points, there the Master shall return." The incense smoke went straight toward Caoxi.

On the thirteenth day of the eleventh month, they moved the sacred shrine along with the transmitted robe and bowl back there. The following year in the seventh month, they opened the shrine, and disciple Fangbian sealed it with fragrant clay. The disciples, remembering the prediction about taking his head, protected the Master's neck with iron sheets and lacquered cloth before placing him in the pagoda. Suddenly, a white light appeared from within the pagoda, shooting straight up into the sky, and only dispersed after three days. Shaozhou reported this to the court, and by imperial decree a stele was erected recording the Master's practices and conduct.

師春秋七十有六，年二十四傳衣，三十九祝髮，說法利生三十七載，嗣法四十三人，悟道超凡者莫知其數。達磨所傳信衣(西域屈眴布也)，中宗賜磨衲寶鉢，及方辯塑師真相，并道具，永鎮寶林道場。留傳《壇經》以顯宗旨，興隆三寶，普利群生者。

The Master lived to be seventy-six years old. At twenty-four he received the robe, at thirty-nine he took the tonsure, and he taught the Dharma benefiting beings for thirty-seven years. Forty-three people inherited his Dharma, while those who awakened to the Way transcending the ordinary were countless. The robe of faith transmitted from Bodhidharma (made of Western cloth), the precious patched robe and bowl bestowed by Emperor Zhongzong, along with Fangbian's sculpted true image of the Master and his Dharma implements, were permanently enshrined at the Baolin Temple. He left behind the Platform Sutra to reveal the essential teaching, promoting the Three Treasures and universally benefiting all beings.

六祖大師法寶壇經(終)

Platform Sutra of the Sixth Patriarch (End)