譯者前言 (Translators’ Preface)

我們嘗試把一本古典佛經( 六祖壇經) 從中文翻成英文, 希望能幫助那些因不懂中文而無法讀中文

原文的人士。第一個把這本佛經翻譯成英文的人是黃茂林, 他在 1929 年完成翻譯。 這本英文翻譯
於 1930 年在上海出版, 而我們就是用他的版本作為改進的基礎。我們保留了所有的佛教詞彙, 但
把中文的人名及城市名依照拼音改正。我們盡最大的努力去改進黃先生的版本, 使它更適合西方
人的口味, 而同時盡量不失這本在唐代由慧能子弟法海記錄, 並後來由丁仲祜(福保)先生箋註的經
文的原意。在此我們要引用黃先生在他的 ‘譯者前言’ 中的一句話, ‘希望在不久的未來, 我本人或
某一位有聲望的禪師，會呈現一本帶着豐富記述及解說的新的翻譯版本，使得天下人都能看懂這
部佛經。’  我們雖不是禪師，但他的’ 使天下人都能看懂這部佛經’ 的概念就是在背後支持我們努
力去試著改進黃先生翻譯版本的力量。我們也誠摯的希望，有一天會有一位精通中, 英文及佛經
的人士來再改進我們的版本。

余松及余謝美玲
2019 年九月於紐約法拉盛

This is an attempt to translate an ancient Buddhist scripture (The Sutra of Hui Neng) from
Chinese into English in the hope of aiding those who cannot read the original writings in
Chinese. The first English translation of this Sutra was done by Wong Mou-Lam in 1929
(published in Shanghai in 1930) and much of our translation was based on his work. We have
kept all the Buddhist terms but changed the Chinese names of people and cities according to the
Pinyin system. We have also tried our utmost to update Mr Wong's work to make it more
palatable to Western readers while adhering as closely as possible to the original Chinese version
recorded by Hui Neng's disciple Fa Hai in Tang Dynasty and later edited by Dr. Ting Fo Po. To
quote Mr. Wong’s words in his Translator’s Note, ‘May the day come soon when either the
translator himself or some other full-fledged Dhyana Master will bring out a new translation with
copious notes and explanations, so that the Sutra may be readable by all.’ We are not Dhyana
Masters but his notion of ‘Sutra may be readable by all’ is the strength behind our efforts to try
to improve upon Mr.Wong’s translation. It is also our sincere hope that our version will one day
be further improved by someone who masters Chinese and English languages as well as the
Buddhist scriptures.

Chung Yu and Mei-Lin Hsieh Yu

Flushing, New York, September, 2019

鳴謝 (Acknowledgement)
我們先要感謝上海的丁平子先生在 1929 年說服他從廣東來的弟子黃茂林先生住到他家來把’ 六祖
壇經’翻譯成英文。我們也要感謝黃先生接下這個工作，雖然起先他因為自己對佛經的瞭解及對英
文的掌握都不夠而有些遲疑。最後他還是同意了, 因為他希望將來有人能用他的版本作基礎而加
以改進。我們也感謝英國人 Christmas Humphreys 在 1952 年時對這版本在標點, 動詞時態的順
序以及一些彆扭及笨拙的措辭方面作了改進。我們必須感謝正一善書出版社出版了 ‘六祖壇經中
英合刊’。我們就是用它 2008 年的版本作基礎而加以改進。我們不能遺漏掉三民書局在台灣出版
的中文‘新譯六祖壇經’, 1997 年初版, 李中華注譯, 丁敏校閱。至於定義及拚音, 我們用的是谷歌搜
索引擎及谷歌翻譯應用程式。

We would first like to thank Shanghai Native Mr. Dih Ping Tsze who persuaded his disciple Mr.
Wong Mou-Lam from Guangdong Province to stay in his house in 1929 to translate 'The Sutra of
Hui Neng' into English. We would like to thank Mr Wong for accepting this assignment although
he was reluctant at first to take on this project due to his knowledge (or lack of) of Buddhism and
less than perfect command of English. Yet he finally agreed, hoping in the future, someone
would use his book as a basis to improve upon. We would also like to thank Mr. Christmas
Humphreys from England who in 1952 made improvements on the punctuation, sequence of
tenses and certain awkward or clumsy phrasing . We must thank Zheng Yi Religious Book
Publishing Company for publishing 'The Sutra of Hui Neng' in both Chinese and English. The
2008 English edition is the basis on which we made our improvements. We cannot leave out Mr.
Li Zhong Hua (the annotator) and Mr. Ding Min (the reviewer) of the 'New Edition of Sutra
Spoken by the 6th Patriarch', published in Chinese by San Min Publishing Company in Taiwan,
1997 (1st edition). We have also used the Google Search Engine for definition and Google
Translate App. 其他的參考書如下 (Other references used are):

(1) 'The Sutra of Hui-Neng Grand Master of Zen', translated by Thomas Cleary. Published by
Shambhala, Boston and London, 1998

(2)  'Sutra Spoken by the Sixth Patriarch on the High Seat of the Law', translated by A.F. Price
and Wong Mou-Lam

(3) 'The Altar Sutra of the Sixth Patriarch', Part 1, Part 2, In: Lu K'uan Yu. Ch'an and Zen
Teaching- Series Three pp 9-102

(4) 'The Platform Sutra of the Sixth Patriarch', translated by Philip B. Yampolsky

(5) 'The Sixth Patriarch's Dharma Jewel Platform Sutra', translated by Heng Yin, with
commentary by Hsuan Hua, third edition 2001

(6) 'The Platform Sutra of the Sixth Patriarch', translated by John R. McRae

翻譯者生平簡介( Bios of the Translators)

余松
1941 年生於中國上海。祖籍廣東汕頭。小學先一部份在上海的聖類思小學上, 其餘的在汕頭完成。
家搬到香港後, 他在耶蘇會的九龍華仁書院唸完初中及高中。畢業後去加拿大的 McGill 大學唸電
機系, 並以優越的成績畢業。接着在俄亥俄州立大學電機系獲得碩士及博士後, 展開了連續 38 年
的教學及學術研究發表工作。其間, 曾為俄文物理刊物如 Optics & Spectroscopy 作俄英翻譯工作
達二十年之久。業餘之時, 他喜歡將中文詩詞翻成英文作為消遣。
Chung Yu

Born in Shanghai to parents from Shantou, Guangdong Province in 1941, he attended

St. Louis Elementary School first, and then the remaining in Shantou before moving with
His family to Hong Kong, where he completed his high school education at Wah Yan College,
Kowloon, a Jesuit run English school. He then left for McGill University in Montreal, Canada to
pursue a degree in electrical engineering, graduating with distinction. He entered The Ohio
State University graduate electrical engineering program in Columbus, Ohio, USA, and was
awarded MS and Ph, D degrees. An academic career in teaching and publishing ensued for
over 38 years, during which he was also engaged in professional technical translation of
Russian physics journals such as Optics & Spectroscopy into English for over 20 years. In his
spare time, he enjoyed translating classical Chinese poems into English as a hobby.

謝美玲
1948 年生於台灣台北。祖籍浙江永嘉。小學唸北師附小, 初, 高中上台北二女中。大學上國立台
灣大學植物病蟲害系昆蟲組。畢業後到俄亥俄州立大學攻讀昆蟲系, 在那裏認識了余松並獲得碩
士學位。1973 年她與余松結婚。其後在北卡科研區的一家藥劑公司研究組工作數年。為了能注入
中國語言及文化於她的女兒及當地的孩子們, 她創辦及經營一家華人非營利組識多年。與丈夫余
松生有一女, 名余佳倩, 在柏林的 Free 大學得到東歐研究的碩士。目前在奧地利維也納的一家歐
卅安全機構工作。

Meilin H. Yu

Born in Taipei, Taiwan to parents from Yong Jia County, Zhejiang Province in 1948, she
attended the Elementary school affiliated with Taipei Normal School, the Taipei Second Girls’
School and then the National Taiwan University in the Entomology Division of Plant Pathology
Department. Immediately after graduation, she entered the Department of Entomology of the
Ohio State University in Columbus, Ohio, where she met Chung Yu and was later awarded an
MS Degree. She married Chung Yu in 1973 and worked in research for a pharmaceutical
company for several years in the Research Triangle Park, North Carolina. In order to pass on
the Chinese language and culture to her daughter and community, she established a Chinese-
American non-profit organization and ran it for many years. They have one daughter Virginia
Yu, who has a Master's degree in East European Studies from the Free University of Berlin and
now works for a European security organization in Vienna, Austria. 

行由品第一
CHAPTER I, AUTOBIOGRAPH

時大師至寶林。韶州韋剌史與官僚入山請師出。於城中大梵寺講堂為衆開縁說法。師升座次。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。
Once the Patriarch had returned to Bao Lin Monastery, Prefect Wei of Shao Zhou and other
officials went to the mountain to invite him to the city to preach Buddhism to the public in the
hall of Da Fan Temple. As the Patriarch took his seat. Prefect Wei, together with about thirty of
his fellow officials, thirty Confucian scholars and over one thousand Bhikkhus, Bhikkhunis,
Taoists and the ordinary folks paid him homage and expressed their wishes to learn the
fundamental laws of Buddhism.

大師告衆曰。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。

The Patriarch said to the audience: “Informed friends, Bodhi, our Essence of mind, is pure by
nature, and only by keeping it, will you be able to attain Buddhahood.  Informed friends, please
let me tell you how I came into possession of the esoteric teaching of the Dhyana (the Epiphany
School).

惠能嚴父本貫範陽。左降流於嶺南。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。惠能得銭。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。。

My father originally hailed from Fan Yang, was dismissed from his official post and banished to
Ling Nan as an ordinary citizen of Xin Zhou. Unfortunately, I lost my father when I was young,
so my bereaved mother and I moved to Nan Hai, where life was harsh and impoverished. I was
selling firewood in the market and one day one of the customers requested delivery to his shop. 
After delivery was made and payment received, and as I was coming out of the shop, I saw a
man chanting a sutra. Upon hearing the text of the sutra, my mind was instantly enlightened.  I
asked the man which sutra he was reciting and he said it was the Diamond Sutra (Vajracchedika
or Diamond Cutter).  I further inquired from where did he come with this sutra.

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。惠能安置母畢。即便辭違。不經三十餘日便
至黃梅。

He replied that he came from Dong Chan Monastery in Huang Mei District of Qi Zhou where
Great Master Ren, the fifth Patriarch was the abbot with about one thousand disciples.  He said,
‘I had gone there to pay homage to the Patriarch and attend lectures on this sutra. The Patriarch
often advised the monks and laymen to follow this sutra and that only by following the Diamond
Sutra will one realize one’s own Essence of Mind and thereby attain Buddhahood directly.’
When I heard this, I knew that was due to my karma in my past lives that I was blessed with this
information. A customer was kind enough to give me ten taels of silver to take care of my
mother’s daily needs so I could go to Huang Mei to pay homage to the fifth Patriarch. After
settling my mother, I bade farewell and arrived at Huang Mei in about thirty days. 
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。又是獦獠。若為堪作佛。惠能曰人雖有南北。佛性本無南北。獦獠
身與和尚不同。佛性有何差別。五祖更欲與語。且見徒衆總在左右。乃令隨衆作務。

As I paid homage to the fifth Patriarch, he asked me,” Whence did you come and what are you
seeking?” I replied,” This follower is an ordinary citizen of Ling Nan, Xin Zhou, who has come
from afar to pay respect and seek nothing but Buddhahood.”  The Patriarch said,” You are from
Ling Nan and not civilized, so how can you expect to be a Buddha?”  I replied, “Although
Northern people are different from Southern people, Buddha nature has neither north nor south.
The uncivilized may look different from a monk but there is no difference in our Buddha
nature.” The Patriarch was going to speak to me further but the presence of other disciples made
him stop short. He then ordered me to join others with the chores.

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。袓云這獦獠
根性大利。汝更勿言。着槽廠去。惠能退至後院。有一行着。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。

“May I report to Your Holiness,” said I, “that Prajna (transcendental wisdom) often sprouts in
my mind. Adherence to one’s own nature is to cultivate one’s ‘field of merits.’ May I ask what
chores Your Holiness would like me to do?” “This barbarian is quite sharp!” The Patriarch
remarked, “ Do not say anything and go to the stable barn.”  I then retreated to the backyard
where a lay disciple assigned me to split firewood and pound rice.  About eight months later, the
Patriarch unexpectedly saw me one day and said, ”I thought your view was valid but I had to
refrain from speaking to you in case some evil doers might harm you. Did you understand
then?”  I said, “Yes, I understood so I dared not walk to the front hall so as not to attract
attention.”

祖一日喚諸門人總來。吾向汝説。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。取自本性般若之性。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。

One day the Patriarch assembled all of his disciples and said, “I am telling you that the matter of
life and death is serious business to all people in the world.  Yet all of you only pursue merits
day and night instead of seeking relief from the inescapable ebb and flow of life and death. If the
Essence of Mind is obscured, merits will be of no help.  Each of you should look inwards for
Prajna (wisdom) and present me a stanza based on your own Buddha nature.  He who
comprehends the esoteric teaching of the Dhyana School will receive the robe (the insignia of
Patriarchate) and the Dharma, and I will make him the sixth Patriarch.  Go quickly without delay
as there is no use to ponder. Those who are enlightened always see their own Essence of Mind
instantly.  If this is the case, he will not lose sight of it even when engaged in combat.
衆得處分。退而遞相謂言。我等衆人。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。諸人聞言。總皆息心。咸言我等已後依止秀師。
何煩作偈。

Having received the assignment, the disciples retreated and discussed among themselves: “There
is no benefit for us to focus on writing the stanza and submit it to the Patriarch, since the
Patriarchate is bound to be won by our senior and instructor Shen Xiu. And if we write the stanza
perfunctorily, it will only be a waste of time and effort.”  Hearing this, all of them gave up and
said in unison, “ We will follow teacher Shen Xiu from now on so why bother writing the
stanza?

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。

Shen Xiu then reasoned: “The reason that no one would write the stanza is because I am their
teacher therefore must write and submit one to His Holiness. If I don't, how would the Patriarch
fathom the depth of my understanding? My motive is good if my submitting the stanza is to seek
the Dharma, but it would be evil if I were after the Patriarchate. In that case, I am no different
from a worldly soul trying to capture the holy seat! But if I do not submit the stanza, I will never
receive the Dharma. What a predicament to be in indeed!”

五祖堂前有步廊三間。擬請供奉盧珍畫棱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。遍身流汗。擬呈不得。前後經四日一十三度呈偈不得。

In front of the fifth Patriarch’s residence hall there were three corridors. The Patriarch planned to
ask the court artist Lu Zhan to paint on the wall the picture depicting Buddha giving lecture on
Lankavatar Sutra and the genealogy chart of the five Patriarchs for those to be spread and passed
down to future generations for worship. Shen Xiu had finished the stanza and made several
attempts to submit it. But every time he reached the hall, he would be at a loss, sweat all over, so
that he could not do it. This went on for four days and thirteen attempts, and he still could not
submit it.

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。

Shen Xiu then pondered, “Might as well just write my stanza on the corridor wall for the
Patriarch to see. If he says it is good, I would pay him homage and admit it to be my work. If he
says it is subpar, then I would have wasted all these years on this mountain. I should therefore
not have received such respect from my peers, let alone progressing towards Buddhahood.”
Around midnight, not letting anyone know, he went alone holding a lantern and wrote his stanza
on the south corridor wall to show his insight. The stanza read as follows:

身是菩提樹。心如明鏡台。時時勤拂拭。勿使惹塵埃。

          Our body, the Bodhi tree;

          And our mind, a mirror bright;

          Often must we dust,

          Lest dust may alight.

秀書偈了。便卻歸房。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。祖巳知神秀入門未
得。不見自性。

After completing his stanza, Shen Xiu immediately returned to his room, and no one knew what
he had done. He again pondered: “Tomorrow if the Patriarch likes my stanza, then I am meant
for the Dharma. But if he says it is not acceptable, then it would have meant I am still under
delusion due to past accumulated misdeeds and therefore unfit to receive the Dharma. The
Patriarch's mind is difficult to fathom.”  He kept on pondering in his room, and was restless till
dawn. The Patriarch had already known by then that Shen Xiu had not found his way to
enlightenment and had not realized his Essence of Mind.

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。

The following morning, the Patriarch sent for the court artist Lu to paint pictures on the south
corridor wall. When he happened to see the stanza, he said to the artist, “Sorry to have troubled
you to come from so far. There is no need to paint those pictures now since the Sutra says that all
images are virtual and imaginary. Just leave this stanza here for people to recite and follow.
Those who follow the teaching of this stanza will not fall into evil way of being (gatis) and will
gather merits. He ordered his disciples to burn incense and to pay homage to this stanza and all
to recite it in order to realize their Essence of Mind. As they recited the stanza, they all
proclaimed how polished the piece was.

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。

At midnight the Patriarch sent for Shen Xiu to the hall to inquire if the stanza was authored by
him. Xiu replied, “Indeed it is, not wishing for the Patriarchate but just hoping for your kind
assessment if this student has any wisdom.” The Patriarch said, “Your stanza shows you have
not realized the Essence of Mind. You have only reached the threshold of enlightenment but
have not crossed it.

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。

To seek supreme enlightenment with such understanding is totally fruitless. To attain supreme
enlightenment, one must realize one’s Essence of mind and see one’s own nature instantly. The
supreme Buddha nature has neither beginning nor end, is omnipresent in time and place and is
omnipotent. The truth encompasses all truths and the Buddha nature is reflected in all facets of
life. Such Buddha nature is the ultimate truth. If one achieves this mindset, one has seen one’s
own supreme Buddha nature.

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。

You should go and rethink for a couple of days and compose another stanza for me to take a
look. If your stanza shows you have crossed the threshold, I will hand you the robe and the
Dharma.” Shen Xiu bowed and exited. He tried for several days but failed to come up with
another stanza. He was at a loss, uneasy as if in a dream, restless and unhappy.

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。童子曰爾這獦獠不知。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。

Two days later, a young boy chanted that stanza as he passed by the rice mill. Upon hearing it, I
knew at once that this stanza did not reflect the Buddha nature. Although I was never taught, I
already realized its meaning. I then asked the young boy what stanza he was chanting.  He
replied,”You barbarian would not understand. The Patriarch said the matter of life and death was
serious business so he wished to pass on his robe and Dharma. He thus ordered all his disciples
to write him a stanza so he could find out if there was one who had realized the Essence of Mind
and to whom he would pass on his robe and Dharma and be the sixth Patriarch. Shen Xiu the
elder wrote a ‘Formless stanza’ on the south corridor wall. The Patriarch ordered all disciples to
recite and follow its teaching so as not to fall into evil way of being and also gain merits.

惠能曰我亦要誦此。結來生縁。上人。我此踏碓八個餘月。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。望上人為讀。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。

So informed, I told him I also wanted to recite the stanza so as to find my destiny in Buddhism in
my next life. “Sir” I said, “ although I have been here pounding rice for eight months, I have
never been to the front hall. I hope you could lead the way for me to pay my respect to the
stanza.” The young boy then led me to the stanza, I told him that I was illiterate, so could he
kindly read it to me. A petty official of Jiang Zhou District named Zhang Ri Yong read the
stanza aloud. When he finished reading, I told him I also had a stanza and could he write it down
for me. The official said, “Do you mean you could compose a stanza too? This is so
unbelievable!”

惠能向別駕言。欲學無上菩提。不可輕於初學。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。忽忘此言。惠能偈曰。
Hui Neng told the official: “Anyone who wants to seek supreme enlightenment must not take the
beginners lightly, because those in the lowest echelon of society may have the greatest wisdom,
while those in the highest position may lack any intelligence. Those who despise would commit
a sin of infinite magnitude.” The official said, “You just recite your stanza and I will write it
down for you, but do not forget to convert me first if you were to succeed in attaining the
Dharma!” Hui Neng recited his stanza as follows:

菩提本非樹。明鏡亦非台。本來無一物。何處惹塵埃。

          Bodhi is actually not a tree,

          Nor is there any mirror bright;

          Nothing ever exists,

          So where dust can alight?

書此偈已。徒衆總驚。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
衆人驚怪。恐人損害。遂將鞋擦了偈。曰亦未見性。衆以為然。

When the stanza was completed, the disciples and others were all astonished beyond belief. They
reminded one another that one should not judge people by their appearance and said, “It may not
take long for him to become a living Buddha!” Fearing the shocked and bewildered crowd might
harm the author, the Patriarch erased the stanza with his shoe saying, “This author has also not
seen his Buddha nature.” The crowd concurred.

次日祖濳至碓坊。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。

The next day the Patriarch sneaked into the rice mill and saw me pounding rice with a stone
pestle hanging from my waist. He said, “One who seeks the truth will sacrifice one’s life for the
Dharma. Is it true?” He then asked, “Is the rice ready?” I replied, “The rice has long been ready,
and it only needs to be sieved.” The Patriarch knocked on the mill stone with his stick three
times and left.

惠能即會祖意。三鼓入室。祖以袈裟遮圍。不令人見。為説金剛經。至應無所住而生其心。惠能
言下大悟。一切萬法不離自性。

I immediately understood his message and went to the Patriarch's room at midnight. The
Patriarch covered me with his robe so I would not be seen and then preached the Diamond Sutra.
When he came to the part ‘One’s mind should be free from any attachment and be pure’, I at
once became enlightened and realized that all things in the universe came from one’s own
Buddha nature.
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。

So I said to the Patriarch: “Who would have thought that Buddha nature is intrinsically pure!
Who would have thought that Buddha nature has no beginning nor end! Who would have
thought that Buddha nature is intrinsically self-sufficient!  Who would have thought that Buddha
nature never vacillates. Who would have thought that all things are the manifestation of Buddha
nature.

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。及名丈夫天人師佛。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
斷決。聴吾偈曰。

Knowing that I had realized the Essence of Mind, the Patriarch said to me,” If one does not know
one’s Essence of Mind, there is no use learning Buddhism. If one realizes one’s own Essence of
Mind and sees one’s own nature, one then becomes real man among men, a teacher to gods and
ordinary folks, and a Buddha!” Unknown to anyone, the Dharma (the teaching of the Epiphany
School) was passed on to Hui Neng at midnight with the robe and the begging bowl. “You are
now the Sixth Patriarch,” said the fifth Patriarch, “you must try to preserve the belief, spread it
far and wide and pass it on to future generations so it will never disappear. Take heed of my
stanza:

有情來下種。因地果還生。無情亦無種。無性亦無生。

          Sentient beings who sow seeds of enlightenment

          In the field of Causation will reap the fruit of Buddhahood.

          If there are no sentient beings, there is no seed of enlightenment.

          If there is no Buddha nature, nothing will grow.

祖復曰。昔達磨大師初來此土。人未知信。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。止汝勿傅。若傳此衣。命如懸絲。汝
須速去。恐人害汝。

The Patriarch further noted: “When the Patriarch Bodhiharma first came to this land, most
natives did not believe in him. This robe was thus handed down from one Patriarch to another as
a token of trust. Meanwhile, the Dharma was passed on from mind to mind to be self-realized
and self-comprehended. From time immemorial, it has been the practice for one Buddha to pass
on to his successor the quintessence of the Dharma, and for one Patriarch to render his esoteric
teaching to the next Patriarch by transmitting through the mind. Since the robe may be the object
of contention, it will stop with you. If you pass it on, your life may hang by a thin thread. You
must leave immediately in case someone may harm you.”
惠能啟曰。向甚處去。祖云逢懐則止。遇會則藏。惠能三更領得衣鉢。云能本是南中人。素不知
比山路。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。弟子合搖艫。祖云合是吾度汝。

“Where should I go?" I asked. The Patriarch said, “When you see Huai, you stop and when you
encounter Hui, you hide.” Hui Neng received the robe and the begging bowl at midnight and
asked the Patriarch, “Being a Southerner, I am not familiar with the mountain trail so how could
I get to the mouth of the river?” “You need not worry,” said the fifth Patriarch, “I will
accompany you there.” The Patriarch accompanied me all the way to Jiu Jiang Crossing and told
me to get into a boat. As the Fifth Patriarch held the scull and started to row himself, Hui Neng
said, “Please sit down since it was only fitting that the student should do the rowing.” The
Patriarch said, “It is only fitting for me to ferry you across.”

惠能曰迷時師度。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。

Hui Neng said, “When I was under delusion, the teacher should help me cross, but after being
enlightened, I should navigate the crossing by myself.  Although the term ‘to cross’ was applied,
its use could be different. Hui Neng was raised in the frontier and speaks with an accent, it is an
honor to inherit the Dharma from my teacher. Since I am now enlightened, it is fitting that I
should navigate by myself using my own Buddha nature.” The Patriarch said, “Quite so, quite
so. From now on, Buddhism (The Epiphany School) will be spread widely through you. Three
years after your departure, I shall leave this world. You should make every effort to have a safe
journey south. Do not start preaching too soon as Buddhism is difficult to flourish.

惠能辭違祖已。發足南行。兩月中間。至大庾嶺。逐後數百人來。 欲奪衣鉢。一僧俗姓陳名惠明。
先是四品將軍。性行麤糙。極意參尋。為眾人先。趁及惠能。惠能擲下衣鉢於石上。曰比衣表信。
可力爭耶。能隠草莽中。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。盤坐石上。惠明作禮云。望行者為我說法。

Hui Neng bade farewell to the Patriarch and began walking south to arrive at Da Yu mountain in
about two months. I was tailed by several hundred people bent on taking my robe and begging
bowl by force. A monk with lay name Hui Ming, family name Chen and a former fourth rank
general, was rude and rough in conduct. He was the most fervent pursuer of the Dharma and
was ahead of others in reaching me. So I threw the robe and the begging bowl onto a rock and
hid behind the bushes. I said to him, “The robe is nothing but a token of trust, could that be taken
by force?” Hui Ming got to the rock, tried to pick up the items but could not. He shouted, “Lay
brother, lay brother, I came for the Dharma , not the robe!” Hui Neng then emerged and sat
cross-legged on the rock. Hui Ming bowed and said, “I wish lay brother could preach the
Dharma to me!”

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。
正與麽時那個是明上座本來面目。惠能言下大悟。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。
Hui Neng said,“Since you come for the Dharma,  if you could put down life’s concerns and
worries and refrain from thinking, I will then teach you.” After Hui Ming had followed that for
quite a while, Hui Neng said, ”When you had neither good nor evil thoughts, at that particular
moment, what is your self nature?” This dawned on Hui Ming and he became enlightened
instantly but still inquired, “Besides those esoteric sayings and ideas, are there any more esoteric
teachings?” Hui Neng said, “Whatever was told to you is not esoteric. If you could do
introspection, you should find what is esoteric right beside you.”

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。

Ming said, “Although I had been in Huang Mei Prefecture, I really have not realized my own
true nature. Now, thanks to your guidance, understanding of which is like drinking water, only
oneself knows if it is cold or warm. Now, lay brother you ought to be Hui Ming’s teacher.” Hui
Neng said, “ If that is so, then you and I are fellow disciples of Huang Mei, so be sure to keep the
faith.” Ming then asked again, “Where should I go thereafter?” Hui Neng said, “Stop at any
place called Yuan and take abode when you come to any place called Meng.” Ming bowed and
left.

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。時與獵人隨宜説法。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。

Hui Neng later arrived at Cao Xi and was again pursued by people with bad intentions. So I took
refuge among hordes of hunters for fifteen years, during which I had occasions to preach the
Dharma to them. The hunters often asked me to watch over the nets but I let go of any living
creatures found. At meal time, I usually threw my vegetables into the pot where the meat was
being cooked. If I was asked, I would reply that I only ate the vegetables but not 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。議論不己。惠能進曰。不是風動。不是旛動。仁者心動。

One day it occurred to me that I ought not continue to be in seclusion, and it was time to spread
the Dharma. I thus departed for Fa Xing Temple in Guang Zhou City. It happened that Bhikkhu
Yin Zong was lecturing on the Maha Parinirvana Sutra. Seeing a pennant blowing in the wind,
one Bhikkhus commented that it was a wind movement while another said it was the pennant
that moved. As the argument prolonged, I suggested that it was neither the wind nor the pennant
but what actually moved was their mind.

一衆駭然。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。出示大衆。

The whole assembly was astonished so Bhikkhus Yin Zong invited Hui Neng to take the seat of
honor so as to tackle the knotty, esoteric part of the Sutra. Noting Hui Neng's statements were
concise and precise and not just mouthing the words from the Sutra, Yin said,” This lay brother
must be an extraordinary person. I have long heard the one who inherited Huang Mei's robe and
Dharma had come south. Is that you, lay brother?” Hui Neng humbly admitted. Yin immediately
paid his respect and asked me if I could show the inherited robe and begging bowl to the
assembly.

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。惠日為是二法。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
盤經。明佛性是佛法不二之法。

Zong further asked what I was instructed to do when I was handed down the Dharma in Huang
Mei. I replied, “There were no instructions, nor any discussion on meditation or extrication
except for realization of one’s Essence of Mind.”  Zong asked, “Why was there nothing said on
mediation and extrication?" I replied, “Because meditation and extrication are two different
practices and therefore not Buddhism, which has one and only way.” Zong then asked how has
Buddhism come to be the one and only way, I replied, “Sir, since you give lecture on the Maha
Parinirvana Sutra, you should understand Buddha nature is inseparable..

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。藴之為界。凡夫見二。智者了達。其性無二。無二之性即是佛性。

As in that Sutra King Ko Kwai Tak, a Buddhisatta, asked Buddha if those who committed the
four paragika (acts of gross misconduct) or the five deadly sins and those who were icchantika
(non-believers) would sever their ‘roots of goodness’ and their Buddha nature. Buddha replied,”
There are two types of ‘roots of goodness’, constant and ever-changing, but Buddha nature is
neither and therefore cannot be severed and hence called ‘The One and Only Way’. People can
be good or evil but Buddha nature is neither, thus Buddhism is named ‘The One and Only Way’. 
Ordinary people view shades and bounds as two different things but the enlightened understand
they are connected therefore the same in nature. This one and only nature is Buddha nature.”

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。於是為惠能薙髮。願事為
師。惠能遂於菩提樹下開東山法門。

Upon hearing this, Yin Zong rejoiced by putting his palms together and said,“My interpretation
of this Sutra is as worthless as a pile of rubble, while yours is as valuable as genuine gold!” He
then shaved my head and expressed willingness to serve as my student. Hui Neng thus began the
Dong Shan School doctrine 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。一衆聞法。歡喜作禮而退。

Ever since Hui Neng received the Dharma in Dong Shan, I have endured all kinds of hardship
with life seemingly always hanging on a thin thread. Today finally I have the honor of attending
the same conference with Prefect Wei, the officials, Bhikkhus, Bhikkhunis, Taoists and ordinary
folks. Could this be attributed to our fate over many kalpas as well as to worshiping various
Buddhas and accumulating credits by doing good deeds in our past lives? Otherwise we would
not have been able to hear the teaching of the supreme Epiphany School and to learn how the
Dharma was passed on. This teaching was handed down to me from previous Patriarchs and not
from Hui Neng's own wisdom. Those who wish to hear the teaching of the past Patriarchs should
first purify their own mind and clear their doubts afterwards. Then they are no different from the
past sages.” After hearing the Dharma, the jubilant audience bowed and departed.

 
 般若品第二
CHAPTER II ON PRAJNA

次日韋使君請益。師陞座告大眾曰。總凈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。便汝等各得智慧。志心諦聽。吾為汝說。

The following day Prefect Wei had more questions for the Patriarch. After taking his
seat, the Patriarch asked the audience to all clear their mind and recite the ‘Maha
Prajnaparamita Sutra’. He then continued, “Informed friends, the wisdom of Bodhi
Prajna is within everyone of us but we fail to realize it ourselves due to delusion of our
mind. Therefore we need the better informed to guide us to find our own Essence of
Mind. You should know that Buddha nature is the same in the wise as in the ignorant
except that one is enlightened and the other is lost, such that one is ignorant and the
other wise. Now let me speak on Maha Prajnaparamita Sutra so you all can acquire
wisdom. Listen attentively and I will explain to you.

善知識。世人終日口念般若。不識自性般若。猶如説食不飽。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。口唸心不行。
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。

Informed friends, reciting the word ‘Prajna’ all day without realizing one's inherent Prajna is
like mentioning food would not satisfy hunger. One might talk about Sunyata (the void) for
countless kalpas and never realize the Essence of mind, and so talking is useless. Informed
friends, the word ‘Mahaprajnaparamita’ is Sanskrit and it means ‘only the great wisdom will
help one cross over to the other shore’. This must be carried out with what is on one’s mind and
not relying only on chanting. Chanting without practicing is like imagination and delusion, dew
drops or flashes of lighting. Chanting and practicing together will make one’s mind resonate
with what one chants. Our nature is Buddha and apart from this nature there is no other
Buddha.

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。莫聞吾說空便即着空。第一莫着空。若空心靜坐。即着
無紀空。

What is Maha? Maha means ‘Vast’. The capacity of the mind is as vast as the universe. It has no
boundary, is neither square nor round, neither green, yellow, red nor white, neither above,
below, long nor short, neither angry, happy, right, wrong, good nor evil, has neither
beginning nor ending. The land of all Buddhas is like the universe, and so is our transcendental
nature, which is also void, in which not a single Dharma can be attained. Informed friends, do
not cling to the idea of vacuity when you hear me talk about the void. First of all, do not cling to
the idea of vacuity. If one sits quietly and clears one’s mind, one will be in a state of ’oblivion’.

善知識。世界虛空。能含萬物色像。日月星宿。山河大地。泉源溪澗。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。萬法在諸天人性中。若見一切人惡之與善盡皆不取不捨。亦不染着。心如虛空。名之為
大。故曰摩訶。

Informed friends, the void of the universe can contain myraids of things of various shades and
shapes. The sun, moon and stars, mountains, rivers and the good earth, springs, streams, grass,
woods and forest, evil people, virtuous people, bad things and good things, heaven and hell, all
the oceans and all the mountains of Mahamera all exist in this space, and so does our void
nature. Informed friends, our own Buddha nature is great because it embraces all things, and all
things are within our nature. If we neither seek nor renounce, nor be tainted by what we see in
the good or evil nature of humanity, then our mind is like an empty space called ‘great’ or
‘Maha’.

善知識。迷人口説。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。徧周法界。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。

Informed friends, what the confused only talk about, the wise put into actual practice with their
mind. Some confused people sit quietly, keep their mind blank and refrain from thinking about
anything. Although they call themselves great, do not talk to them because their views are
heretic. Informed friends, the capacity of our mind is so great it permeates the whole universe.
When we use our mind, we will find out the universe has a system through which we will be
able to know everything. Prajna is all in one and one in all, and coming and going freely with no
barrier between mind and body.

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。口莫終日説空。心中不修了此行。恰似凡人自稱國王。終不可了得。非吾弟子。

Informed friends, all wisdom of Prajna comes from our own nature and not externally. Do not
misunderstand! This is called ‘using one’s own nature’. Once our Essence of Mind is realized,
one will comprehend all the truth. The capacity of the mind is for matters great and not trivial.
Do not talk about void all day long without practicing it in your mind. This is just like a
commoner self-proclaimed to be king but never could become one. Those who behave like this
are not my disciples.
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。一念愚則般若絕。一念智即般若生。世人愚迷不見般若。口説般若。心中常愚。常自言我修
般若。念念説空。不識真空。般若無形相。智慧心即是。若作如是解。及名般若智。

Informed friends, what is Prajna?  It means ‘wisdom’ in Chinese. Stay away from foolish
thoughts wherever and whenever and always act wisely, then you are practicing Prajna. Prajna
dies with one foolish notion and is reborn with one wise thought. Ignorant people cannot see
Prajna. They talk about Prajna but remain ignorant in their mind. They constantly tell
themselves that they are practicing Prajna and harp on ‘vacuity’ but do not know the ‘true
void’. Prajna has neither shape nor feature, and is simply an intelligent mind. If so interpreted,
it is called wisdom of Prajna.

何名波羅蜜。此是西國語。唐言到彼岸。解意離生滅。着鏡生滅起。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。

What is Paramita? It is in Sanskirt, meaning ‘to cross over to the other shore’ in Chinese. It can
be interpreted as ‘free from life and death’. If you cling to the senses, life and death arise as
water has waves and you are on ‘this shore’. If you can leave the senses, then there is no life and
death as flowing water, and you will reach ‘the other shore’, the so called ’Paramita’.

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。前念着境即煩惱。後念離鏡即菩提。
Informed friends, when the confused recite verbally ‘Mahaprajnaparamita’, their recitation
contains delusion and error. But if they practice what they recite every time, then they can call it
true nature. To know this Dharma is to know the Dharma of Prajna and to practice this Dharma
is to practice Prajna. He who does not practice it is an ordinary man but once he practices it, he
is equal to a Buddha.  Informed friends, the ordinary man is Buddha while vexation is Bodhi.
One confused thought makes one an ordinary man, while an enlightened second thought makes
one a Buddha. The thought of clinging to the senses is vexation while a following thought of
departing from the senses 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
破五藴煩惱塵勞。如此修行。定成佛道。變三毒為戒定慧。

Informed friends, the Mahaprajnaparamita is most honored, supreme and foremost, no

dwelling, going or coming, and present, past and future Buddhas all emerge from this. We
should use this great wisdom to crack open the five components of vexation and mundane toils.
Following this practice will definitely lead one to Buddhahood and turn the three poisons
( greed, anger and foolishness) into discipline, samadhi (meditation) and prajana (wisdom).
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。無憶無着。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。

Informed friends, my Dharma can grow one prajna into eighty four thousand kinds of wisdom.
What is the reason? An ordinary person has eighty four thousand mundane toils, and if there
were none, wisdom would appear so that one does not depart from one's own nature. Those
who comprehend this Dharma will have no thought, no recollection and will not cling to
anything, nor will falsehood and delusion arise within them. If one uses one's own true nature
and wisdom of prajna to observe and neither accepts nor renounces any Dharma, then one has
realized one's Essence of Mind and attained Buddhahood. 

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。莫能具説。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。
Informed friends, if you wish to understand the deepest meaning of Dharmadhatu (absolute
reality) and the Samadhi of Prajna, you should practice prajna, and grasp and recite the Dimond
Sutra. Then you will realize your Essence of Mind.  You should know the merit of this Sutra is
immeasurable and boundless as clearly extolled in the Sutra and cannot be explained in its
entirety. This Sutra is supreme and is expounded for the wisest and the quick-witted. If the not-
so-wise and the slow-witted should hear it, they would doubt its credibility.

何以故。譬如天龍下雨於閻浮提。城邑聚落。悉皆漂流。如漂棗葉。若雨大海。不增不減。若大
乘人若最上乘人聞説金剛經。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。

What is the reason for that? If the Celestial Naga were to cause rain in Jambudvipa, all cities and
villages would float like date leaves. But if it rains over the oceans, the ocean level never rises or
falls. If Mahayanists and those who ride the supreme vehicle hear the Diamond Sutra, their
minds would become enlightened so they know their own nature contains the wisdom of
prajna. We should use our own wisdom to continually observe and not rely only on writings.

譬如雨水不從天有。元是龍能興致。令一切衆生。一切草木。有情無情。悉皆蒙潤。百川眾流。
卻入大海。合為一體。衆生本性般若之智。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。
It is as if rain does not come from the sky but is produced by a dragon. The rain moistens all
beings, all vegetation, all sentient and non-sentient beings. All the rivers and streams reach the
sea and combine into one body of water. The wisdom of prajna in all sentient beings’ own
nature is also the same. Informed friends, when the slow-witted hear the teaching of the
‘Epiphany School’, they will be crushed like plants with shallow roots in heavy rain, and not be
able to grow. Their prajna of wisdom is not any different in the wise so why have they not been
enlightened when they hear the Dharma? Because their devious views heavily blocked their
comprehension. Also, their vexations were so deep-rooted like the heavy clouds covering the
sun (the Essence of Mind), which will not be able to shine without the blowing wind.

般若之智亦無大小。為一切衆生自心迷悟不同。迷心外見。修行覓佛。未悟自性。即是小根。若
開悟頓教。不執外修。但於自心常起正見。煩惱塵勞常不能染。即是見性。
There is no great or little in wisdom of Prajna, and the difference lies in whether one’s mind is
enlightened or deluded. The deluded would pursue Buddhahood outwardly by practicing
rituals and not realizing their own nature. Thus we call them ‘slow-witted’. If a person is
enlightened by the teaching of the ‘Epiphany School’, does not follow the rituals and always has
correct views on his own, then he will not be tainted by vexations and mundane toils. This is
called ‘knowing one's own nature’.

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。

Informed friends, if one does not dwell on the ins and outs, comes and goes freely and removes
obsessions, then one can comprehend anything without any hindrance. If one can practice like
this, one's behavior is no different from the teaching of ‘Mahaprajnaparamita'.

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。因人説有。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。
Informed friends, all the writings regarding Buddhism including the sutras and scriptures of
the Mahayana and Hinayana schools, as well as the twelve parts of the canonical writings were
all established according to the different levels of intelligence in people. There would not be
myriads of Dharmas without people. Hence we know myriads of Dharmas flourish and all
Sutras exist because of people. There are the ignorant and the wise. The ignorant are slow-
witted while the wise are quick-witted. The ignorant inquire of the wise, who lecture to them
the Dharmas. When the ignorant suddenly open their minds and become enlightened, they are
no different from the wise.

善知識。不悟即佛是衆生。一念悟時。衆生是佛。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。

Informed friends, when unenlightened, Buddha is just an ordinary person. Once enlightened,
the ordinary person becomes Buddha. Thus we know all Dharmas are inherent in our mind, so
why not go through our mind to instantly see our own nature? The Bodhisattva Sila Sutra says
'Our true nature is intrinsically pure', so if we know our own mind and see our true nature, we
can attain Buddhahood. The Vimalakirti Nirdesa Sutra says, ‘To be instantly enlightened is to
regain one's own nature’.
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。
Informed friends, when I heard the words spoken by the Fifth Patriarch, I was at once
enlightened and realized my true nature instantly. Thus I want to promulgate this teaching so
Buddhism followers can realize Bodhi instantly, and each introspects and sees his own true
nature. If they cannot be enlightened through their own effort, they should seek out teachers
and those who understand the highest level of Dharmas to show them the correct way. It is
because those who understand the highest level of Dharmas are destined to convince and guide
ordinary people to see their own nature. Also all the good Dharmas can be established in them
due to the teaching of those knowledgeable individuals.

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望得解說者無有是處。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。
The wisdom of the past, present and future Buddhas as well as the teachings of the twelve parts
of the Canon are all immanent in our own nature. If we are unable to self-enlighten, we should
seek help from those who understand for guidance. On the other hand, those who can enlighten
themselves need no outside help. It is wrong to keep insisting that we must rely on those who
understand for our liberation. Why? Because we can enlighten ourselves if we have innate
knowledge, but if our innate knowledge is covered by wickedness, confusion, delusion and
erroneous thoughts then we cannot be helped even with the teachings of those who understand.

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。般若三昧即是無念。 何名無念。
知見一切法。心不染著。是為無念。用即偏一切處。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

If we use our true Prajna wisdom to introspect, delusion will vanish in a flash, and once we
know our own nature, we will attain Buddhahood as soon as we realize our Essence of Mind.
Informed friends, when we use Prajna wisdom to introspect, we can see clearly the ins and outs
of everything and know our Essence of Mind. Once we know our Essence of Mind, we will then
achieve liberation, which is Samadhi of Prajna or ‘Being thought-free’. What is ‘Being thought-
free’? It is to see and know all Dharmas or things but not tainted by them. When it is practiced,
it permeates everywhere but attaches to nowhere. We need to keep our mind pure so as to let
six Vijnanas (aspects of consciousness) exit the six gates (sense organs) without being tainted or
contaminated by the six sense objects. It can then flow freely and comprehend everything
without hesitation. This is ‘Samadhi of Prajna’. Self-liberation is called the practice of ‘Being
thought-free’. But to ban thoughts of every kind so as to extinguish all thoughts is Dharma-
bound, the so called ’extreme view’.

善知識。悟無念法者萬法盡空。悟無念法者見諸佛境界。悟無念法者至佛地位。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。
Informed friends, those who understand ‘thought-free’ Dharma will be free from all Dharmas,
see the realm of Buddhas and attain Buddhahood. Informed friends, future generations who
understand my teaching, together with those of the same view and practice, will definitely enter
Buddhahood, when pledge to advocate the teaching of the ‘Epiphany School’ like serving
Buddha lifelong unremittingly. But like the past Patriarchs, the teaching must be passed on
from heart to heart without concealing the true teaching of the ‘Epiphany School’.

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。

The teaching should not be passed on to those from other schools with different views and
different practices. Damaging the reputation of the past Patriarchs does not benefit anyone. This
rule is to prevent the ignorant, who do not understand this Dharma thus speaking ill of it, from
severing their Buddha nature for hundreds of kalpus and thousands of incarnations. Informed
friends, I have a ‘Formless’ Stanza which everyone should recite and absorb. Whether a layman
or a monk, you should practice according to this stanza. It will be of no benefit if you do not
practice but just memorize my words. Listen to my stanza:

說通及行通。 When the preachers and the self-enlightened are one

如日處虛空。 Like the sun in the firmament,

唯傳見性法。 Preach only the Dharma of self-enlightenment.

出世破邪宗。 To be unworldly and refute false doctrines;

法即無頓漸。 Dharma is neither instant nor gradual,

迷悟有遲疾。 But enlightenment may be quick or slow.

只此見性門。 Only this way of seeing one's own nature

愚人不可悉。 Is incomprehensible to the ignorant.

説即雖萬般。 Much is written about Buddhism,

合理還歸一。 Within reason all is one.

煩惱暗宅中。 Vexation comes in the realm of gloom,

常須生慧日。 So must rise the sun of wisdom.

邪來煩惱至。 Evil brings forth vexations,

正來煩惱除。 But the right way comes and vexations are gone.

邪正俱不用。 Choose neither evil nor the right way,

清淨至無餘。 That is ultimate purity.

菩提本自性。 Immanent is Bodhi our own nature,

起心即是妄。 Think otherwise is delusion.

淨心在妄中。 Amidst delusion, is mind of purity,

但正無三障。 If held true, then there are no three obstacles.

世人若修道。 If mortals would practice the ‘Way’,

一切盡不妨。 Nothing then matters.

常見自已過。 See thine own trespasses,

與道即相當。 So thy and the ‘Way’ be in harmony.

色類自有道。 Each species has its own way;

各不相妨惱。 And each minds its own.

離道別覓道。 Depart from one to seek another,

終身不見道。 Thou will be lost forever.

波波度一生。 Through the vicissitudes of life

到頭還自懊。 To end yet with self sorrow.

欲得見真道。 To seek the true ‘Way’

行正即是道。 Proper conduct is the ‘Way’.

自若無道心。 If there is no desire to follow the ‘Way’

闇行不見道。 Then be lost while groping in the dark.

若真修道人。 If one is a true follower,

不見世間過。 One sees no worldly mistakes.

若見他人非。 If one perceives others do wrong,

自非卻是左。 To judge will be wrong.

他非我不非。 Ignore other people's wrong,

我非自有過。 For it is wrong for us to find fault.

但自卻非心。 Just rid our judgmental mind,

打除煩惱破。 We would have wiped out all the vexations.

憎愛不關心。 Mind not love or hate,

長伸兩腳臥。 Rest with out-stretched legs.

欲擬化他人。 Wish to convert others,

自須有方便。 Be prepared with proper skills.

勿令彼有疑。 To allay all disciple's doubts,

即是自性現。 His true nature will be revealed.

佛法在世間。 The Dharma of Buddha exists in this world,

不離世間覺。 Depart not from the worldly awareness.

離世覓菩提。 Seeketh Bhodi out of this world,

恰如求兔角。 Likening to wanting a rabbit's horn.

正見名出世。 Correct views are transcendental;

邪見名世間。 Heretic views are worldly;

邪正盡打却。 Discarding both views,

菩提性宛然。 Bohdi nature will appear.

此頌是頓教。 This stanza is Epiphany Doctrine,

亦名大法船。 Also called the great Dharma Vessel.

迷聞經累劫。 Kalpa of delusions,

悟則剎那間。 Enlightenment happens in a flash.

師復曰。今於大梵寺説此頓教。普願法界眾生。言下見法成佛。時韋使君與官僚道俗聞師所說。
無不省悟。一時作禮。皆嘆善哉。何期嶺南有佛出世。

The Patriarch reiterated, “Today in this Da Van Temple I have preached the ‘Epiphany School’
with the hope that all sentient beings of Dharmadhatu (absolute reality) through my words
understand Dharma and attain Buddhahood instantly.” At that moment, Prefect Wei,
government officials, Taoists and the common folks who had heard Patriarch’s speech were all
enlightened. They paid obeisance and all proclaimed, “How wonderful! Who would have
expected that a Buddha is born in Ling Nan?”

疑問品第三
CHAPTER III Questions & Answers
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。願大慈悲特為解説。師曰有疑即問。吾當為説。
One day Prefect Wei arranged a big vegetarian banquet for the Patriarch. Afterwards, Prefect
Wei asked the Patriarch to be seated on the podium. Together with other officials, scholars and
common folks, he bowed again and asked, “Your student has heard your preaching and found
it inconceivable! I have a few questions and hope you would be kind enough to explain.” The
Patriarch said, “Please do and I will explain.”

韋公曰。和尚所說。可不是達摩大師宗旨乎。師曰是。公曰弟子聞達摩初化梁武帝。帝問云。朕
一生造寺度僧。佈施設齋。有何功德。達摩言實無功德。弟子未達此理。願和尚為説。

Prefect Wei said, “What you preach are the fundamental principles taught by Bohidharma,
right?” The Patriarch said, “Yes”. Prefect Wei said, “I was told when Bodhiharma first tried to
convert Emperor Wu of Liang, who asked, “I have dedicated all my life to building temples,
ordaining monks, giving alms and feeding monks and common people, so what merits and
virtues have I accumulated?” Bodhidharma said, “No merit and virtue at all.” I do not
understand the reason behind it and wish your holiness would explain it to me.”

師曰實無功德。勿疑先聖之言。武帝心邪。不知正法。造寺度僧佈施設齋。名為求福。不可將福
便為功德。功德在法身中。不在修福。

The Patriarch said, “Indeed there was no merit and virtue! Do not ever doubt the words of the
past sages. Emperor Wu’s mind was under delusion and did not understand Buddhism.
Building temples, ordaining monks, giving alms and feeding monks and common people are
actions to pursue blessings. Do not misconstrue blessings as merit and virtue. Gong (merit) and
De (virtue) lie within Dharma body and are not a result of accumulating blessings.”

師又曰見性是功。平等是徳。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。
但依此作是真功徳.

The Patriarch continued, “Seeing your own nature is Gong and being fair to everyone is De.
Every thought flows freely, constantly sees one's own nature and practice with dexterity are
called Gong De. Inward humility is Gong and outward courtesy is De. Realizing that all things
are manifestation of one’s own nature is Gong and letting one’s mind and body stay clear from
heretic thoughts is De. Sticking to one’s own nature is Gong and practicing it in purity is De. To
seek Gong De within the Dharma body, just follow what I have just said and you will find true
merit and virtue.
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。自修心是功。自修身是
德。

Seekers of Gong De should not slight others but always treat others with respect. There will be
no Gong if one always slights others and is self-centered. There will be no De if one is bogus
and delusive in nature. This is all because one is egotistic and slights all things. Informed
friends, always remembering one's nature is Gong, while both thoughts and actions are just is
De. Self-enhancement of one’s mind is Gong and of one's body is De.

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。刺史又問曰。弟子常見僧俗念阿彌陀佛願生西方。請和尚説。得生彼否。願為破疑。

Informed friends, Gong and De should be sought through introspection and not through giving
alms and feeding the poor. This is the difference between blessings and Gong (merit)De (virtue).
Emperor Wu did not understand the true meaning of Buddhism and it was not the fault of our
Patriarch”. Prefect Wei then asked again, “This student often witnesses the monks and laymen
chant ‘Amitabha’ hoping for rebirth in the West. Could you please tell me if rebirth there is
possible so as to clear my doubts?”

師言。使君善聽。惠能與説。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。便是説遠。說遠為其下根。説近為其上智。人有兩種。法無兩般。
迷悟有殊。見有遲疾。
The Patriarch said, “Listen carefully and I will explain. Bhagavat spoke of the West in Shravasti
City as a tool to preach the Sutra. It is not far from here according to the Sutra. If counting miles,
it is ten thousand and eight hundred miles away and therefore is considered far but the miles
refer to ten evils and eight vices within us. The west is far to the slow-witted, but is near for the
quick-witted. People can be divided into two types but there is one and only one Dharma.
Delusion and Enlightenment may differ because perception can be slow or quick.

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。心不淨亦有僣。東方人造罪。念佛求生西方。西方人造罪。念佛求生何國。

The deluded recite ‘Amitabha’ and pray for rebirth in the West while the enlightened just purify
their own mind. Therefore Buddha said, “When the mind is pure so will Buddha land.”
Although you are a native of the East, you are not guilty if your mind is pure. Even a native of
the West can be a sinner if the mind is not pure. When the folks of the East sin, they can chant
‘Amitabha’ and pray for rebirth in the West. Where can natives of the West pray for rebirth
when they sin?

凡愚不了自性。不識身中淨土。願東願西。悟人在處一般。所以佛言隨所住處恆安樂。使君心地
但無不善。西方去此不遠。若懷不善之心。念佛往生難到。
The commoners and the ignorant do not understand their own nature, nor do they recognize
the land of the pure within themselves, so they pray for East or West. But to the enlightened,
every place is the same. Buddha thus said, “Land of the West is where one resides.” The West is
not far from here if you do not harbor any evil ideas, otherwise the place of rebirth will be
difficult to reach even you chant ’Amitabha’! 

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。
Now let me advise all my informed friends to first rid yourselves of the ten evils. It will be
equivalent to having traveled one hundred thousand miles. Then remove the eight vices so as to
cover another eight thousand miles. Always remember your own nature and practice honestly.
This will enable you to reach land of the West and see Amitabha in a snap of the finger. If you
practice the ten virtues, there will be no need to pray for rebirth. If you do not rid the ten evils
in your mind, then which Buddha will come to take you there? If you understand this
‘Epiphany School’ of no rebirth, you will see land of the West in a flash.

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。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 unenlightened keep chanting ’Amitabha’ and praying for rebirth but since the road is so long
so how can they reach the land of the West? Hui Neng can move the land of the West for all of
you in a flash so you can see it instantly right before your eyes. Would you like to see it?” All of
them bowed and replied,“If we can see it here, why bother wishing for rebirth there. Will you
kindly reveal the land of the West for all of us 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。性去身心壞。佛向性中作。莫向身外求。自性迷即是
衆生。自性覺即是佛。

The Patriarch said: “Folks, the physical body of a human being is like a city. The eyes, ears, nose
and tongue are the gateways. There are five external gateways and one internal gateway of
consciousness. The mind is the ground and the Essence of Mind is the ruler who lives above the
ground. The ruler exists when the Essence of Mind exists, without which the ruler disappears.
Our body and mind exist when the Essence of Mind exists, they will deteriorate if otherwise. We
should seek Buddhahood through our own Essence of Mind and not look without. When one's
Essence of Mind is under delusion, one is an ordinary man, but when one's Essence of Mind is
realized one becomes Buddha. 

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。邪心是海水。煩惱是波
浪。毒害是惡龍。虛妄是鬼神。塵勞是魚鼈。貪瞋是地獄。愚癡是畜生。
Compassion is Avalokitesvara, love of alm giving is Mahasthama, staying pure is Sakyamuni
and exercise of impartiality and honesty is Amitabha. The sin of treating other people differently
from treating yourself is as high as Mount Meru. The evil mind is like the water of the ocean in
which worries are like the waves; malice is like the evil dragon; delusion is like the devil;
vexation swims like fish and turtles; greed and hatred are like hell while stupidity and idiocy are
like the beasts.

善知識。常行十善。天堂便至。除人我。須彌倒。去邪心。海水竭。煩惱無。波浪滅。毒害忘。
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。

Informed friends, if you constantly carry out the ten virtues, paradise will appear at once. Getting
rid of the idea that you are different from other people, Mount Meru will topple. Eliminating the
evil mind, the ocean will dry up. Stop worrying and the waves will subside. Forget Malice then
fish and evil dragon will disappear. When your mind realizes your own Buddha nature, Buddha
light will shine and illuminate the six external gateways and purify them. The light will also
break through the six heavens of desire.

自性內照。三毒即除。地獄等罪。一時消滅。內外明徹。不異西方。不作此修。如何到彼。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。

When the light turns inward to your own nature, it instantly removes the three poisonous
elements and all the sins which may lead you to hell. There is clarity in and out, no different
from being in the land of the West. If you do not follow this practice, how can you reach the land
of the West?” After listening to this sermon, the crowd clearly realized their Essence of Mind.
They paid homage and exclaimed, “How wonderful!” They also chanted,” May all the sentient
beings understand the sermon the moment they hear it!”

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。韋公又問在家如何修行。願為教授。師言。吾與大眾説無相
頌。但依此修。常與吾同處無別。若不作此修。剃髪出家。於道何益。頌曰。

The Patriarch said, “Informed friends, those who want to follow this practice can do so at home
and not necessary in monasteries. Those who practice Dharma at home are like kind-hearted
Easterners while those in the monasteries who do not practice Dharma are like evil-minded
Westerners. As long as the mind is pure, the land of the West is in your own nature.” Prefect Wei
asked, “How do we practice Dharma at home? Could you please instruct us?” The Patriarch said,
“I will chant a ‘Formless’ stanza, practice it and you will be as if always with me, practice not,
then shaving your head and being ordained in the monastery will be of no help on your path to
Buddhahood. The stanza goes as follows:

心平何勞持戒。 Need no discipline if mind is impartial.

行直何用修禪。 Need not practice Dhyana if honesty is in action.

恩則孝養父母。 Filial piety to parents is gratitude.

義則上下相憐。 Indiscriminate compassion is righteousness.

讓則尊悲和睦。 The practice of yielding brings harmony high and low.

忍則眾惡無喧。 Forbearance quiets a hostile crowd.

若能鑽木取火。 If one can drill wood to start a fire,

淤泥定生紅蓮。 So will the red lotus sprout from the mud.

苦口的是良藥。 As good medicine always tastes bitter,

逆耳必是忠言。 Good advice is always unpleasant to hear.

改過必生智慧。 Wisdom comes from correcting our mistakes.

護短心內非賢。 It is not virtuous to cover shortcomings.

日用常行饒益。 Need to often practice altruism in our daily life.

成道非由施錢。 Buddhahood is not attained by alm-giving.

菩提只向心覓。 Bodhi is only found in our own mind,

何勞向外求玄。 Why bother looking elsewhere for its mystery?

聴說依此修行。 Just put what is said into practice,

天堂只在目前。 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。法不相待。眾人且散。吾歸曹溪。衆若
有疑。却來相問。時刺史官僚在會善男信女。各得開悟。信受奉行。

The Patriarch added, “Informed friends, you must practice according to this stanza so as to
realize the Essence of Mind and go straight to Buddhahood. The Dharma will not wait for you,
so all of you must disperse now. I am going back to Cao Xi.  If you have any questions, you may
come and ask me.” At that time, Prefect Wei, other government officials, pious and devout men
and women present at the gathering were all enlightened. They accepted the teaching and
practiced it faithfully.
 定慧品第四
CHAPTER IV Samadhi and Prajna

師示眾云。善知識。我此法門以定慧為本。大衆勿迷。言定慧別。定慧一體不是二。定是會體。
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。

The Patriarch preached to the assembly the following:“Informed friends, my school is based on
Samadhi (meditated state) and Prajna (wisdom). Do not be confused these two as distinct.
Samadhi and Prajna are one entity and not two. Samadhi is the embodiment of Prajna and Prajna
is the manifestation of Samadhi. At the very moment that we attain Prajna, Samadhi is there too
and vice verse. If you understand what this means then you understand that Samadhi and Prajna
are one entity. Those who want to seek Dharma should not separate these two as either Samadhi
begets Prajna or Prajna begets Samadhi. Those who think this way imply there are two features
of the Dharma.

口説善語。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。卻增我法。不離四相。

To those who are kind in speech but not in thoughts, Samadhi and Prajna are no use to them
because they regard these two being unequal. If one is kind both in words and in thoughts, thinks
and acts the same way, then Samadhi and Prajna are equal. Self-enlightenment and practice are
not to be argued. Those who argue as to which one comes first are no different from the deluded.
If you do not abandon the desire to win, egocentrism and Dharma-bound tendency will rise, thus
preventing you from breaking away from the four phases (self, being, living beings and person).
善知識。定慧猶如何等。猶如燈光。有燈即光。無燈即暗。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。

Informed friends, what would be the analogy to Samadhi and Prajna? They are like a lamp and
its light. When there is a lamp, there is light and without it there is darkness. The lamp is the
embodiment of the light and the light is the manifestation of the lamp. They carry two different
names but belong to one entity, so is the Dharma of Samadhi and Prajna.”

師示衆云。善知識。一行三昧者。於一切處行住坐臥常行一直心是也。淨名經云。直心是道場。
真心是淨土。莫心行謟曲。口旦說直。口說一行三昧。不行直心。但行直心。於一切法勿有執著。

On another occasion the Patriarch preached to the assembly the following, “Informed friends, to
practice ‘Deep Samadhi’ is to be honest on all occasions including walking, standing, sitting and
reclining. According to the Vimalakirti Nirdesa Sutra, an honest mind is the site of
enlightenment and the land of the pure. Do not keep mouthing ‘honesty’ while being crooked in
mind. It is like saying ' Deep Samadhi' but do not act with honesty. Just act honestly and do not
be attached to the appearance of things.

迷人著法相。執一行三昧。直言常坐不動。妾不起心。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。卻被維摩詰訶。

The deluded cling to the appearance of things and practice what they believe to be ‘Deep
Samadhi’. They say bluntly that state of ‘Deep Samadhi” is ’sitting quietly and not letting any
delusion come to the mind’. Those who so interpreted behave like inanimate objects. Besides,
such interpretation will block the path to Buddhahood. Informed friends, the path should be free
flowing and yet why is it stagnant? If you do not cling to the appearance of things, the path will
be free flowing. Otherwise, it is called self-binding. If you think ’sitting still continously’ is
correct then why was Saripatta reprimanded by Virmalakirti for meditating in the woods?

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。

Informed friends, there are those who teach meditation through introspection and observance of
tranquility, not moving and not letting any idea rise so as to attain Buddhahood. The deluded
cannot understand, so they cling to the appearance of things and become crazed. There are a lot
of cases like this. To teach others this way is a big mistake.”
師示衆云。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。

On another occasion, the Patriarch so addressed the assembly: “Informed friends, originally there
was no ‘Sudden’(Epiphany) or ‘Gradual’ schools in Orthodox Buddhism. Only human mental
ability is different as some are sharp and some are dull. The deluded or dull-witted learn
gradually while the enlightened or sharp-witted realize the truth instantly. But such difference
will disappear once they realize their Essence of mind and see their own nature. Therefore
‘Sudden’ and ’Gradual’ were established as pseudo names.

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。

Informed friends, since the beginning our school first set ‘Freedom From Thoughts’ as the goal,
‘Freedom From Form’ as the core and ‘Freedom From Attachment’ as the basis. ‘Freedom From
Form’ means seeing forms but not be attached to any form. ‘Freedom From Thoughts' means
having thoughts but not be attached to any thought. 'Freedom From Attachment' is our nature.

於世間善惡好醜。乃至寃之與親。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。則法體清淨。此是以無相為體。

We should overlook worldly good or bad, beauty or ugliness, friend or foe and verbal conflicts or
disputes, and also should not reward or retaliate. Do not dwell on past experiences. Dwelling on
the past, present and future continuously is called ‘bondage’.  Not letting our mind attach to
anything is called ‘bondage-free’. This is why we take 'Freedom From Attachment’ as the basis.
Informed friends, detachment from all exterior forms is called 'Freedom From Form' and doing
so will make your Essence of Mind pure. This is why we take ‘Freedom From Form’as the core.

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。更勸他人。自迷不見。
又謗佛經。所以立無念為宗。

Informed friends, the mind untainted by the various facets of  life is called ‘Freedom From
Thoughts’.  Your mind must always be detached and not influenced by all facets of life. If you
just don't think of anything, remove all thoughts and die immediately, you will still be
reincarnated elsewhere. Such practice is a big mistake. Those who study Dharma should think
about this. If you misunderstand the meaning of Dharma, it is alright if you just keep your
incorrect views to yourself and do not advise other people. Otherwise you will not only have
overlooked your own delusion and also speak ill of the Buddhist Scripture. Therefore, we use
‘Freedom From Thoughts’ as the goal.

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。即是麈勞邪見。故此法門立無念為宗。

Informed friends, why do we establish ‘Freedom From Thoughts’ as the goal? It is because the
deluded, who claim they have realized the Essence of Mind, have thoughts arisen from facets of
life. Such thoughts lead to false views, and give rise to all vexation and delusion. In the Essence
of Mind, there is nothing to be attained. To say otherwise and talk preposterously about fortune
and misfortune are precisely vexation and false views. Therefore our school sets ‘Freedom From
Thoughts’ as the goal.

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。

Informed friends, freedom from what and thoughts about what? Freedom from dualism and all
worldly vexation. Thoughts should be about our own nature-the ultimate reality (Tathata). The
ultimate reality is the core of our thoughts and our thoughts are the manifestation of the ultimate
reality. Our thoughts come from our true nature-the ultimate reality and not from our eyes, ears,
nose and tongue. The ultimate reality bearing its own attribute can give rise to our thoughts.
Without which the eyes, ears, color and sound will vanish immediately.

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。

Informed friends, when our thoughts arise from our true nature-the ultimate reality, we can see,
hear, feel and comprehend through the six sense organs but our mind will not be tainted by all
things and phenomena. Our true nature will also be there always. Therefore the Sutra says
‘Those who can distinguish the various Dharmalakshna (things and phenomena) will be firm in
their understanding of the first principle-the ultimate reality (our true nature)’.”
 坐禪品第五
CHAPTER V
Dhyana (Sit-In-Meditation)

師示衆云。此門坐禪。元不着心。亦不着淨。亦不是不動。若言著心。心原是妄。知心如幻。故
無所著也。若言著淨。人性本淨。由妄念故。葢覆。真如。但無妄想。性自清淨。起心着淨。却
生浄妄。

The Patriarch preached to the assembly as follows: “This Dhyana school is neither fixation of the
mind nor purity nor immobility. Fixation of the mind is basically delusive as we know it, as there
is nothing to be fixated. As to purity, our nature is intrinsically pure but the true nature is
obscured due to delusion. If there is no delusion, our nature will instantly become pure. If we
intend to fixate on purity, we will create delusion in purity.

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。却被淨縳。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。

Delusion is not localized, so all people who are fixated on something are deluded. Purity has
neither shape nor form although some people try to define a form of purity as a requirement to
attain Buddhahood. The Essence of Mind will be blocked for those who hold such view and they
will be in bondage to purity. Informed friends, if you want to practice Dhyana (sit-in-
meditation), you should overlook right or wrong, good or evil, and mistakes in people. Your own
nature is then not moved.

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。若著心着淨。即障道也。

Informed friends, although the body of a deluded person does not move but when he opens his
mouth he talks about other's right and wrong, strength and weaknesses, likes and dislikes against
the teaching of Buddhism. If one intends to fixate on mind and purity, one creates a stumbling
block in one’s path to Buddhahood.”
師示衆云。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。

The Patriarch addressed the assembly: “Informed friends, what is meant by ‘Dhyana (sitting-in-
meditation)’? In our school, it means no obstacle or obstruction. To‘sit’ means no thought rising
in the face of external good or evil circumstances. ’Meditation’ means seeing inwardly your own
immutable Essence of Mind. Informed friends, what are Dhyana and Samadhi? To detach from
all external facets of life is Dhyana and to have inner peace is Samadhi.

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。

If we cling to external facets of life, our inner mind will be in a state of unrest. If we are detached
from the external facets of life, our mind will be at peace. Our Essence of Mind is intrinsically
pure and tranquil. It becomes perturbed when we let worldly facets affect us. He who is able to
keep his mind unperturbed irrespective of circumstances has attained true Samadhi.

善知識。外離相即禪。內不亂即定。外禪內定是為禪定。菩薩戒經云我本性元自清淨。善知識。
於念念中自見本性清淨。自修自行。自成佛道。

Informed friends, to detach from all external facets of life is Dhyana and to have inner peace is
Samadhi. Detachment from all external circumstances and having inner peace are called Dhyana
and Samadhi. Bodhisattra Sila Sutra says,’Our Essence of Mind is intrinsically pure!’ Informed
friends, we should always remember and see our intrinsically pure nature and attain Buddhahood
by our own effort through self-learning and self-practice.”

懺悔品第六
 CHAPTER VI On Repentance

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。此事須從自性中起。於
一切時念念自淨其心。自修其行。見自已法身。見自心佛。自度自戒。始得不假到此。既從遠來
一會於此。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。

Seeing scholars and laymen from Guang Zhou, Shao Zhou and all over gather in the mountain to
hear Buddhism, the Patriarch stepped onto the podium to address them: “All my informed
friends, in Buddhism, we should start from our Essence of Mind. We should purify our own
mind at all times, practice Buddhism through our own effort, see our own Dharma body and see
Buddha in our own mind. Only through self-deliverance and self-discipline will your visit here
be not in vain. Since all of you have come from afar to gather together here, we must have shared
the same destiny. Now let us kneel in the Indian style and I will first pass on ‘self-nature’s five
types of Dharma Body Incense’ and then ‘Form Free Repentance’. “

衆胡跪。師曰。一戒香。即自心中無非無惡無嫉妒無貪嗔無劫害。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。雖修衆善。心不
執著。敬上念下。矜恤孤貧。名慧香。

When all had knelt in the Indian style, the Patriarch continued: “The first incense-Sila Incense,
signifies absence of wrongdoing, evil, jealousy, avarice, hatred, spoliation and harmful thoughts
in the mind, and is called ‘Sila Incense’. The second incense-Samadhi Incense, means our mind
unperturbed when witnessing all facets of life, good or evil, and is called ‘Samadhi Incense’. The
third incense-Prajna Incense, refers to our mind’s freedom from all the impediment, always using
wisdom to introspect our own nature, not to commit any evil deeds, not mindful of all good
deeds done, being respectful to our superiors and considerate to our subordinates, being
sympathetic to those who are alone and to the poor. This is the so called ‘Prajna Incense’.

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。此香各自內薰。莫向外覓。

The fourth incense-Incense of Deliverance, reflects a mind free from attachment, is unmindful of
good or evil and free with no obstacles. This is the so called ‘Incense of Deliverance’. The fifth
incense-Incense of Intelligence after Deliverance, means a mind not clinging to anything good or
evil, but also not falling into vacuity, nor dwelling in a state of inertia. Instead, we should study
broadly and expand our knowledge in order to realize our Essence of Mind and understand
various principles of Buddhism. We should be congenial to others and treat others like ourselves
so as to attain Bodhi, our immutable true nature. This is the so called ‘Incense of Intelligence
after Deliverance’. Informed friends, these five types of Incense fumigate us from within, so do
not seek Bodhi without.

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。念念不被嫉妒染。從前所有惡業嫉妒等罪。悉皆懺悔。願一時銷滅永
不復起。善知識。已上是為無相懺悔。

Now I will pass on to you the ‘Formless Repentance’ to expiate sins from our past, present and
future lives and render our karmas of thoughts, words and deeds pure. Informed friends, each of
you please repeat after me as one: May we disciples always wish our past, present and future
thoughts not being tainted by ignorance and delusion. Let us repent all our past sins committed
out of ignorance and delusion and may they disappear instantly and never to recur. May all the
above also apply to arrogance and deceit. Let us repent all past sins committed out of arrogance
and deceit and may they disappear instantly and never to recur. Similarly with jealousy, let us
repent all our past sins committed out of jealousy and may they disappear instantly and never to
recur. Informed friends, the above is the ‘Formless Repentance (Chan Hui)’.

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妒等罪。悉皆盡懺。永不復起。
是名為懺。悔者悔其後過。從今已後所有惡業愚迷憍誑嫉妒等罪。今已覺悟。悉皆永斷。更不復
作。是名為悔。故稱懺悔。

What is ‘Chan’? What is ‘Hui’? Chan refers to repentance of past sins. To repent all past sins
committed out of ignorance, delusion, arrogance, deceit, jealousy, etc. so they will never recur is
called ‘Chan’. ‘Hui’ means repentance of future mistakes so that the above sins will cease
permanently and never to be repeated because we have realized our Essence of Mind. This is
called ‘Hui’. Combining both we have ‘Chan Hui’.

凡夫愚迷。只知懺其前愆。不知悔其後過。以不悔故。前罪不滅。後過又生。前罪既不滅。後過
復又生。何名懺悔。善知識。既懺悔已。與善知識發四弘誓願。各須用心正聽。

The ignorant and deluded commoners only know to repent the past sins but they do not reform
against future mistakes. Since they do not reform against the future mistakes, their past sins are
not erased, the new mistakes are being made in addition. How could we call this ‘Chan Hui’?
Informed friends, having repented and reformed our sins, let us take the following four grand
vows together. Each of you must focus and listen carefully:
自心衆生無邊誓願度。   We vow to help navigate the infinite number of sentient beings to
reach the other shore in our own mind.

自心煩惱無邊誓願斷。 We vow to stop the innumerable worries in our own mind.

自性法門無盡誓願學。   We vow to learn the countless Dharmas in our own Essence of Mind. 

自性無上佛道誓願成。  We vow to attain the Supreme Buddhahood in our own Essence of

Mind.

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
誑妾心不善心嫉妒心惡毒心。如是等心盡是衆生。各須自性自度。是名真度。

Informed friends, didn't we vow to deliver the countless sentient beings ? This does not mean
that I, Hui Neng will do the deliverance. Informed friends, the sentient beings in our mind are the
so called delusive mind, deceitful mind, evil mind, jealous mind, vicious mind and the like. All
the various minds mentioned above are so called sentient beings. We should each use our own
nature to seek deliverance ourselves. This is called true deliverance.

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。

What does it mean to deliver oneself by one's own Essence of Mind? It means to deliver such
sentient beings in our mind like evil ideas, worries, ignorance and idiotic ideas by following the
right views. Once we have the right views, we can use the wisdom of Prajna to break up sentient
beings such as ignorance, stupidity and delusion. Each of you should liberate yourself by your
own effort. Falsehood is liberated by correctness, delusion by enlightenment, ignorance by
wisdom and malevolence by benevolence. Such is true deliverance.

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

As to the vow of stopping the boundless worries in our mind, it means using our own wisdom
of Prajna to rid delusive thinking in our mind. As to the vow of learning the endless Dharmas in
our mind, it means we should realize our own Essence of Mind and always practice the right
Dharma. This is called true learning. As to the vow of achieving Buddhahood, it refers to
humility at heart, practice the Orthodox Dharma, staying away from delusion or enlightenment,
always living with Prajna in our mind and ridding truth as well as falsehood. We will then see
our Buddha nature. This is what we call achieving Buddhahood. Remembering and practicing
the vows is the way to attain Buddhahood by power of 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。歸依浄。衆中尊。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。僧者浄也。

Informed friends, having taken the four grand vows, let me pass on to all of you the ‘Formless
Three Refuge Discipline’. Informed friends, let us take refuge in Enlightenment since it is the
culmination of both Punya (merit) and Prajna (wisdom); let us take refuge in Orthodoxy Dharma
since it is the best way to rid desires; let us take refuge in purity since it is the noblest quality in
all beings. From now on we will call ‘Enlightenment’ our teacher, take no refuge in demons and
heretics, and attain Buddhahood by using the three treasures in our own nature. Let me advise all
you informed friends to take refuge in the three treasures in your own nature, which are:

Buddha, the Enlightened; Dharma, the Orthodoxy; Monk, the pure.

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。自心歸依浄。一切塵勞愛欲境界。自性皆不染著。名衆
中尊。若修此行。是自歸依。

When our mind takes refuge in Enlightenment, there will be no evils and delusion. When we
have fewer desires and are content, we will stay away from greed and lust. This is called
culmination of Punya and Prajna, the noblest in beings-the Buddha. When our own mind takes
refuge in truth, all our thoughts will not be evil, and thus there will be no egocentrism, arrogance,
avarice and obsession. This is called ‘The honor of freedom from desire'. When our mind takes
refuge in purity, then our own nature will not be tainted by any mundane toils, love and desire.
This is called ‘The honor of achieving the noblest quality of mankind’. If we practice the three
refuges mentioned above, we are taking refuge in our own Essence of Mind.

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。言卻成妄。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。

Ordinary folks do not know how to achieve these three honors since they only follow the three
refuge rituals night and day. If they say they want to take refuge in Buddha, but they don’t know
where Buddha is. If they cannot find Buddha, where can they take refuge? So what they say is
preposterous. Informed friends, you should all be observant so as not to be confused. The Sutra
distinctly says that we should take refuge in the Buddha in our own mind and not via other
Buddhas. If we do not take refuge in the Buddha in our own mind, then there is no other place to
take refuge.
今既自悟。各須歸依自性三寶。內調心性。外敬他人。是自歸依也。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。

Since you are all now self-enlightened, each must take refuge in the three treasures in your own
Essence of Mind. We should be attuned to our mind within, and respect others without. This is
called ‘Taking refuge in one’s own Essence of Mind’. Informed friends, since all of you have
taken refuge in the three treasures within your mind, now you should concentrate and I will
speak to you on the Triune Buddha in our own nature so all of you can see it and clearly realize
your own Essence of Mind. All of you please repeat after me:

於自色身歸依清浄法身佛。 Within our own physical body, we take refuge in the pure
Dharma body of Buddha.

於自色身歸依圓滿報身佛。 Within our own physical body, we take refuge in the perfect
Manifestation body of Buddha.

於自色身歸依千百億化身佛。 Within our physical body, we take refuge in the myraid

Incarnation bodies of Buddha.

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。汝等聽説。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。

Informed friends, our physical body is a temporary residence so we cannot take refuge there. The
Triune Buddha mentioned above is within our own nature. Everyone has it but fails to see it in
his inner nature due to delusion of his own mind. So he seeks the Triune Buddha outside, not
knowing his own body already has it. All of you listen carefully, I will make all of you see in
yourself there is the Triune Buddha in your own nature. This Triune Buddha emerges from your
own nature and not from without.

何名清浄法身佛。世人性本清浄。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。為浮雲葢覆。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。

What is so called pure Dharma body of Buddha? Our Essence of Mind is intrinsically pure and
all things arise from our own nature. All bad thoughts will lead to all bad deeds while all good
thoughts will produce good deeds. Thus, all things lie in our own nature, which is like the sky
forever blue and the sun and moon forever bright. But when obscured by drifting clouds,
brightness remains above the clouds while darkness reigns below. When the clouds disperse
upon a sudden gust of wind, brightness will reign again above and below and all things reappear.
The shifting nature of people is like the clouds in the sky.

善知識。智如日。慧如月。智慧常明。於外着境。被自念浮雲葢覆自性。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。

Informed friends, Zhi (knowledge) is like the sun and Hui (intelligence) is like the moon. Zhi
Hui (wisdom) is always bright but it loses brightness when we attach ourselves to external
objects and when our cloudy mind covers our own nature. If one happens to meet learned and
pious teachers and learn the true Dharma, one can rid delusion by one’s own efforts so that
brightness reigns within and without and all things appear from one’s own nature. This is true
with those who are enlightened. This is so called ‘Pure Dharma body of Buddha’.

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妒心謟曲心吾我心誑妄心
輕人心慢他心邪見心貢高心。及一切時中不善之行。常見自已過。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。

Informed friends, when your mind takes refuge in your own nature, it takes refuge in the true
Buddha. To accomplish that, one must rid any unkind, jealous, flattering, egotistic, deceitful,
preposterous, contemptuous, snobbish, devious and arrogant mind in one's own nature and all
ongoing unkind deeds. Taking refuge in one's own Essence of Mind is to always be cognizant of
our own mistakes and speak no evil of other's likes and dislikes. In addition, practice of humility
and respect to all will make one see one's own nature and clear one’s path to Buddhahood
without obstacles. This is so called ‘taking refuge in one's own Essence of Mind’.

何名圓滿報身。譬如一燈能除千年暗。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。得恆沙惡盡。直至無上菩提。念念自見。
不失本念。名為報身。

What is the perfect Manifestation body of Buddha? For example, light from a lit lamp removes a
millennial of darkness so will a glimpse of wisdom extinguish eons of ignorance. Think not what
has passed for it is gone and unrecoverable. Think always of what is to come and make sure
every thought is perfect and bright, and we will see our own nature. Although good and evil
differ, their own nature is non-dual. This non-dualistic nature is called the true nature (the
absolute reality) which can neither be tainted by good nor by evil. This is so called ‘Perfect
Manifestation body of Buddha’. Any evil thought coming from our Essence of Mind will ruin
eons of good merits while any good thought can rid as many sins as the sand in the Ganges and
lead us all the way to Supreme Enlightenment. The ‘Manifestation body of Buddha’ refers to a
person whose every thought is from his own nature and never loses such thought.

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。回一念善。智慧即生。此名自性化身佛。

What is ‘billions and billions of Incarnation bodies of Buddha’? Our nature is as void as space if
we do not think of anything, but once a thought arises, a transformation occurs. Evil thoughts
turn our nature into hell while good thoughts turn our nature into paradise. Malicious and
harmful thoughts turn us into dragons and snakes while merciful thoughts turn us into
Bohisattvas. Wisdom will make heaven appear in our own nature while stupidity brings the
underworld. There are many transformations of the Essence of the Mind, of which the ignorant
are not aware. Every thought of theirs is evil therefore they are often reincarnated into the three
lowest realms.  But once they turn their mind around, wisdom will instantly be born even with a
single kind thought. This is so called ‘Incarnation body of Buddha of self nature’.

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。色身是宅舍。不言歸依也。但悟自性三身。即識自性佛。吾有一無相頌。
若能誦持。言下令汝積劫迷罪。一時消滅。頌曰。

Informed friends, the Dharma body of Buddha is within every person. The Manifestation body of
Buddha is a person whose every thought shows his own nature. The Incarnation body of Buddha
takes its form from the thought of the Manifestation body of Buddha. True ‘Taking Refuge’ is to
attain enlightenment by our own efforts and to seek the merit and virtue in our own nature by
ourselves. Our physical body, consisting of skin and flesh, is a temporary residence so we canno
take refuge there. Just realize the Triune Buddha in your own nature then you will see the
Buddha in your own Essence of Mind. I have a ‘Formless’ stanza, if you can recite and practice
it, all your sins accumulated under delusion will disappear immediately. The stanza goes as
follows:

迷人修福不修道。   The deluded cultivate blessings but not the 'Way',

只言修福便是道。   As if blessings were the 'Way'.

佈施供養福無邊。     Infinite blessings do come from alms giving and offerings,

心中三惡元來造。   Yet the three poisonous elements still keep growing in our mind.

擬將修福欲滅罪。  Try they may to expiate their sins by cultivating blessings,

後世得福罪還在。   Yet sins remain even with a blessed next life.

但向心中除罪緣。  Just remove the cause of sin from your mind;

各自性中真懺悔。 Also repent truly in your own Essence of Mind;

忽悟大乘真懺悔。 You will Suddenly realize true repentance of the Mahayana School.

除邪行正即無罪。 Cast off evil behavior and practice what is right will make you free from
sin.

學道常於自性觀。 Always introspect when following the 'Way',

即與諸佛同一類。 You will be in the same class with Buddhas.

吾祖唯傳此頓法。 My Patriarch passed down only this ‘Epiphany School’,

普願見性同一體。 Wishing all the followers see their own Essence of Mind and be with
Buddhas.

若欲當來覓法身。 If you want to seek your Dharma body,

離諸法相心中洗。 Detach from all things by cleansing your mind;

努力自見莫悠悠。 Strive to see your own Essence of Mind and do not idle.

後念忽絕一世休。 When future thoughts suddenly stop coming, then your life is over.

若悟大乘得見性。 To understand the teaching of the Mahayana School and realize your
own  Essence of Mind,

虔恭合掌至心求。 You must place your palms together reverently and pray for it
wholeheartedly.

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。一衆聞法。靡不開悟。歡喜奉行。

The Patriarch said, “Informed friends, you all must recite this stanza to heart and practice
accordingly. If you see your Essence of Mind immediately after reciting, then you are always
near me although you are thousands of miles away. But if you are not enlightened immediately
after reciting this stanza, then we are thousands of miles apart even sitting face to face. Why
bother coming here from so far away? Take care and I bid farewell! Everyone in the audience
who heard the teaching was enlightened and joyfully put it into practice.

機緣品第七

CHAPTER VII
Temperament & Circumstances
師自黃梅得法。回至韶州曹侯村。人無知者。時有儒士劉志畧。禮遇甚厚。志畧有姑為尼。名無
盡藏。常誦大涅槃經。師暫聽即知妙義。逐為解說。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。

After receiving the Dharma in Huang Mei, the Patriarch returned to the village of Cao Hou in
Shao Zhou, where nobody knew he had received the Dharma. At that time, a Confucian scholar
named Liu Zhi Lue, greeted and treated him with respect. Liu happened to have an aunt called
Wu Jin Cang, who was a Bhikkhuni and often recited the Maha Parinivann Sutra. As soon as the
Patriarch heard the Sutra, he understood its profound meaning and began to explain it to her. The
Bhikkhuni then held up the scroll and pointed to certain words to ask for meaning. The Patriarch
said, “I am illiterate but you can ask me the meaning of the text.” The Bhikkhuni said, “How can
you understand the text if you cannot read?" The Patriarch said, “The profundity of the teachings
of the various Buddhas has nothing to do with the written language.”

尼驚異之。遍告里中耆德云。此是有道之士。宜請供養。有魏武侯玄孫曹叔良及居民競來瞻禮。
時寶林古寺。自隋末兵火已癈。遂於故基重建梵宇。延師居之。俄成寶坊。

The Bhikkhuni was so surprised that she told every pious elder in the village, “This is a person
who knows the Dharma. We should ask him to stay and offer him food and lodging.” A great-
great grandson of Marquis Wu named Cao Shu Liang came rushing with the villagers to pay
homage to the Patriarch. Bao Lin Temple had been abandoned after having been razed by war
since the end of Sui dynasty. They thus rebuilt the temple on the original foundation and invited
the Patriarch to stay there. Before long it became a very famous temple.

師住九月餘日。又為惡黨尋逐。即乃遁於前山。被其縱火焚草木。師隠身挨入石中得免。石今有
師趺坐膝痕及衣布之紋。因名避難石。師憶五祖懐會止藏之囑。遂行隠於二邑焉。

After living there for over nine months, the Patriarch was again discovered and driven out by an
ill-willed mob. The Patriarch had to escape to a hill in front of the temple, but the mob set fire to
the woods and bushes. The Patriarch survived the fire by squeezing between the rocks. To this
day, that rock still has the knee imprints made by the Patriarch squatting with folded knees and
also the impressions of the texture of his gown. The rock is therefore named ‘the rock of refuge’.
Remembering the advice of the fifth Patriarch to stop at ‘Huai’ and hide at ‘Hui’, he made these
two hamlets his places of activity and retreat.

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。吾若具説。窮劫不盡。聽吾偈曰。

Bhikkhu Fa Hai, a native of Qu Jiang of Shao Zhou, said to the Patriarch when he first paid
homage to him, “I would like to humbly listen to your teaching on ‘The mind is Buddha’. The
Patriarch said: “When the past correct thoughts did not arise, that is the mind; when the future
correct thoughts do not vanish, that is Buddha; forming all kind of images is the mind; detaching
from all the images is Buddha. If I were to give you all the details, it will take forever, so listen
to my stanza:

即心名慧。      Parajna is what mind is;

即佛乃定。   Samadhi is what Buddha is.

定慧等持。  When Samadhi and Prajna are balanced,

意中清淨。      Our thoughts will be pure.

悟此法門。      The understanding of this teaching depends

由汝習性。       On the cultivation of your own nature.

用本無生。      The function of our nature has no beginning;

雙修是正。      To practice both is the correct way.

法海言下大悟。以偈讚曰。Hearing this, Fa Hai was at once enlightened and praised the stanza
with the following verses:

即心元是佛。   Our mind is Buddha indeed.

不悟而自屈。       It is humiliating not to have understood.

我知定慧因。       Now I understand Samadhi and Prajna are the principal causes of
Buddhahood,

雙修離諸物。       I must practice both to transcend all things.

僧法達。洪州人。七歲出家。常誦法華經。來禮祖師。頭不至地。祖訶曰。禮不投地。何如不禮。
汝心中必有一物。蘊習何事耶。曰念法華經己及三千部。祖曰汝若念至萬部。得其經意不以為勝。
則與吾偕行。汝全負此事業。都不知過。聽吾偈曰。

Bhikkhu Fa Da, a native of Hong Zhou, joined the order at the age of seven and often recited the
Saddhurma Pundarika Sutra (Lotus of the good law Sutra). When he came to pay homage to the
Patriarch, his head did not touch the ground when he kowtowed. The Patriarch reproached him,
saying, “You did not bother to let your head touch the ground in the ceremony, so why did you
not just do away with the ceremony altogether? There must be something on your mind, so what
have you been harboring all this time?” ”I have recited the Saddharma Pundarika Sutra three
thousand times,” replied Fa Da. The Patriarch said, “If you had recited it ten thousand times and
grasped the meaning of the Sutra and yet are not conceited, then you and I are on the same path.
Now you are already conceited about what you have accomplished and do not seem to know
your mistake. Listen to my stanza:

禮本折慢幢。      The ceremony is to curb arrogance.

頭奚不至地。      Head not touching the ground

有我罪即生。     Was a sign of egocentrism that would lead to sin.

亡功福無比。      Forget your accomplishments and your blessings will be unparalleled.

師又曰汝名什麽。曰法達。師曰汝名法達。何曾達法。復說偈曰。

The Patriarch then asked for his name. “Fa Da”, he replied. The Patriarch said, “Your name is Fa
Da but you have not understood the Dharma.” The Patriarch then uttered another stanza:

汝今名法達。     Today your name is Fa Da,

勤誦未休歇。 Diligently and unceasingly reciting the Sutra.

空誦但循聲。     Lip service goes only by the sound.

明心號菩薩。     Only the enlightened mind can be called Bodhisattva.

汝今有緣故。     Now since you and I seem to share the same destiny,

吾今為汝説。      Let me explain this to you:.

但信佛無言。      Just believe that Buddha speaks no words,

蓮花從口發。    Then the lotus will sprout forth 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
畧說經中義理。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。
達曰學人根性暗鈍。從來但依文誦念。豈知宗趣。師曰吾不識文字。汝試取經誦一徧。

吾當為汝解說。

When he heard this stanza, Fa Da repented and apologized, saying, “I will be modest and
respectful to all from now on. I have been reciting the ‘Lotus of the good law Sutra’ without
understanding its meaning and often also have doubts. Your wisdom is so great, so please kindly
give me a brief explanation of the meaning of this Sutra.” The Patriarch said, “Fa Da, the
Dharma is quite well established so it is your mind that cannot master it. There is nothing
questionable in this Sutra, so the doubts must have come from your mind. When you recite this
Sutra, do you know its principal aim?” Da said, “I am dull and slow and always recited the words
literally. How could I know its principal aim?” The Patriarch said, “I am illiterate, so you just
try to recite the Sutra once and I will then explain it to you.”

法達即高聲念經。至譬喻品。師日止。此經元來以因緣出世為宗。縱說多種譬喻。亦無越於此。
何者因縁。經云諸佛世尊。唯以一大事因緣故出現於世。一大事者。佛之知見也。世人外迷着相。
內迷着空。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。

Fa Da recited the Sutra out loud until he came to the chapter named ‘Parables’. The Patriarch
said: “Stop, the principal aim of this Sutra is to give the cause and circumstances for the
Buddha’s incarnation in this world. Although there are many parables, none of them goes beyond
this point. What are the cause and circumstances? According to the Sutra, all Buddhas and the
venerable appear in this world for one lofty cause, and that is to reveal Buddha knowledge to
ordinary folks, who attach themselves to external things while lost in vacuity within. If they can
detach from things amidst things, and detach from vacuity amidst vacuity, then they are free
from delusion within and without. He who understands this teaching will be enlightened in an
instant and is said to have discovered his Buddha knowledge. The word ‘Buddha’ is equivalent
to ‘enlightenment’ which can be divided into four categories:
開覺知見。 To discover Buddha knowledge;

示覺知見。      To show Buddha knowledge;

悟覺知見。     To realize Buddha knowledge;

入覺知見。     To immerse in Buddha knowledge.

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。

If we can grasp and understand Buddha knowledge upon hearing it or being shown to us, this
means we already have the wisdom of Buddha in us. Thus our original true nature can manifest
itself. Make sure not to misconstrue the intent of the Sutra. When you hear words like,
discovering, showing, realizing and immersing in, you may think they apply to the Buddha only
and not to ordinary folks like us. Such interpretation is equivalent to slandering Sutra and
blaspheming Buddha.

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。蓋為一切衆生。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。

Since one is already a Buddha, in possession of Buddha knowledge, why does one need to
discover it again? So you should now believe that Buddha knowledge is in your own mind and
there is no other Buddhas. But all sentient beings shut off the light to Buddha knowledge
themselves because of their infatuation with the earthly realm. They are willingly enslaved by
the causes and circumstances from without and vexations from within. Witnessing this, our Lord
Buddha had to rise from his deep Samadhi, and use any earnest means to exhort these beings to
refrain from seeking Enlightenment from without, so they might become equals to Buddha. This
is called to discover Buddha knowledge.

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。貪嗔嫉妒。諂佞我慢。
侵人害物。自開衆生知見。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。勿開衆生知見。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。

I also urge all of you to discover Buddha knowledge in your own mind. But folks have evil mind,
when they commit sins under ignorance and delusion, mouth kindness but are wicked in mind,
are greedy, angry, jealous, flattering, silver-tongued, egotistic, arrogant, offensive to others and
destructive to inanimate objects. This is how ‘Sentient knowledge’ is developed. If they can
rectify their mind, let wisdom grow steadily, introspect their own mind, stop doing evil deeds
and start practicing good deeds, then they will initiate themselves into Buddha knowledge. You
should open up to your Buddha knowledge and not Sentient knowledge in every thought. To
open up to Buddha knowledge is to reach Nirvana, while to open up Sentient knowledge is to
enter into a secular life. If you just recite the Sutra endlessly as homework, you are no different
from the yak infatuated by its own tail."

達曰若然者。但解義不勞誦經耶。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。

Fa Da said, "Then, as long as I know the meaning of the Sutra, there is no need to recite it?” The
Patriarch said, “Is there anything wrong with the Sutra that it should prevent you from reciting
it?  Whether it is delusion or enlightenment lies in the individual, and loss or benefit depends on
oneself.  If you recite and also practice the Sutra, then you are turning the Sutra around. But if
you just recite the Sutra without practicing it, then you are turned around by the Sutra. Listen to
my stanza:

心迷法華轉。   When our mind is deluded, the Saddharma Pundarika Sutra turns us around;

心悟轉法華。   When our mind is enlightened, we turn the Sutra around.

誦經久不明。 When reciting the Sutra for a long time without understanding,

與義作讎家。  One becomes estranged from its meaning.

無念念即正。 Reciting the Sutra without any thought is the right way;

有念念成邪。   Reciting the Sutra with thoughts is heretic.

有無俱不計。    Fuss not over 'have' or ' have not',

長御白牛車。   Then thou will forever ride the Buddha vehicle.

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。

Fa Da was moved to tears by the stanza and was at once enlightened. He told the Patriarch, “Fa
Da has so far never turned the ‘Lotus Sutra’ around, but instead was turned around by it.” Fa Da
continued, “According to the Sutra, from Sravakas to Budhisattvas, they all could not fathom
Buddha Knowledge even they together exhausted their thinking and speculation. But now you
want ordinary folks to believe they could know Buddha Knowledge once they realize their own
Essence of Mind. I am not quick-witted so I cannot avoid doubting your remark. The Sutra also
spoke of three carts pulled by goats, deer, bullocks and white bullocks. Could you point out their
distinction?”

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。
佛本為凡夫説。不為佛說。此理若不肯信者從他退席。    

The Patriarch said: “The Sutra is clear on this point, and it is you who is lost and turns away
from it. The reason that these three levels of Buddhas (Srarakas, Pratyeka Buddhas and
Bodhisattvas) could not fathom Buddha Knowledge is because they speculate on it. The more
they exhaust their thinking to speculate together, the farther they are away from the truth
(Buddha Knowledge). Buddha Gautama preached this Sutra to ordinary folks and not to other
Buddhas and let go of those who could not accept this theory.

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。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。

You do not seem to know that you have already been riding in the vehicle pulled by white
Bullock, but instead still go out to look for the other three vehicles. Besides, the Sutra tells you
clearly there is one and only Buddha vehicle, and no other vehicles such as the second or the
third. All the innumerable technical devices, various causes and circumstances and parables are
all meant to establish the Dharma as the one and only Buddha vehicle. Why can’t you understand
that the other three vehicles are makeshift for the convenience in the past. The one and only
Buddha vehicle is real and is for the present teaching.

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。徙晝至夜無不念時也。達蒙啓發。踴躍
歡喜。以偈讚曰。

The Sutra teaches you to discard the makeshift and return to real. Once you have returned to real,
you will find even the term ‘real’ would disappear. You should know all the treasures belong to
you and are at your disposal. If you realize that the treasures are not at the father’s, son’s or so
and so’s disposal, then you have learned the right way to recite the ‘Lotus Sutra’. In that case you
will not put down the Sutra from kalpa to kalpa and will be reciting the Sutra from morning till
night. The inspired Fa Da jumped with joy and praised the Patriarch with the following stanza:

經誦三千部。 All merits accumulated by reciting the Sutra three thousand times

曹溪一句亡。 Are dispelled by an utterance of Master Cao Xi.

未明出世旨。 Being  ignorant of the principal aim of Buddha's incarnation in this world,
寧歇累生狂。 One cannot suppress the delirious acts accumulated over many lives.

羊鹿牛權設。   Goat, deer, and bullock drawn vehicles are all makeshifts. 

初中後善揚。   The beginning, intermediate and final stages expounded by Dharma all lead
people to virtuous thinking,

誰知火宅內。 Who would know that within the burning house

元是法中王。   The king of Dharma (Buddha) lies.

師曰汝今後方可名念經僧也。達從此領玄旨。亦不輟誦經。

The Patriarch said, “From now on you can call yourself the ’Sutra reciting Bhikkhu’.” Although
Fa Da had since grasped the profound meaning of Buddhism, yet he never stopped reciting the
Sutra.

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。即名四智菩提。聽吾偈曰。

Bhikkhu Zhi Tong, a native of Shou Zhou of An Feng, had read the Lankavatara Sutra about one
thousand times but failed to understand the concept of the ‘Triune Buddha’ and the four Prajnas.
He thus paid homage to the Patriarch and asked him to explain the meaning of the Sutra. The
Patriarch said, ”As to the Triune Buddha, the pure body of Buddha is your nature, the perfect
manifestation body of Buddha is your wisdom and the myraid incarnations body of Buddha is
your action. If you speak of the Triune Buddha apart from your Essence of Mind, then you just
have a physical body and no wisdom. If you realize that the Triune Buddha does not have its
own nature, then you have attained the Bodhi of the four Prajnas. Listen to my stanza:

自性具三身。      The Triune Buddha is inherent in our nature,

發明成四智。      Whose discovery leads to four Prajnas.

不離見聞緣。      Even you witness worldly causes and circumstances,

超然登佛地。 You will still transcend to Buddhahood.

吾今為汝説。 Now I have explained to you,

諦信永無迷。      So believe firmly and you will be free from delusion forever;
莫學馳求者。      Learn not from those who seek Enlightenment from without,

終日說菩提。      Since they talk about Bodhi all day long (but never find it).

通再啟曰。四智之義可得聞乎。師曰旣會三身便明四智。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, “Could I learn the meaning of the four Prajnas?” The Patriarch said, “If you
know the Triune Buddha, you should understand the four Prajnas as well, so why do you have to
ask again? If there is no Triune Buddha, there is no need to talk about the four Prajnas. This is
called having Prajna without a physical body. Even if you have this Prajna, it still amounts to
having no Prajna.” The Patriarch then uttered another stanza:

大圓鏡智性清淨。      The wisdom of pure nature is as clear as mirror round;

平等性智心無病。      The wisdom of equality frees the mind from ill will;

妙觀察智見非功。 The wisdom of clever perception sees without effort;

成所作智同圓鏡。     The wisdom of accomplishment is the same as mirror round. 

五八六七果因轉。      The first five senses and the eighth are effects while the sixth and
seventh are the causes, all can be transformed into the four Prajnas;

但用名言無實性。      These terms are without substance.

若於轉處不留情。        Not attaching to anything while being transformed  

繁興永處那伽定。    Will free you from all the mundane worries and be forever in a state of
dragon Samadhi.

通頓悟性智。遂呈偈曰。Tong at once realized his Essence of Mind and attained Prajna, and
then submitted the following stanza:

三身元我體。   The Triune Buddha is within our physical body;      

四智本心明。   The four Prajnas appear when our mind is enlightened.      

身智融無礙。      When the Triune Buddha and four Prajnas merge,

應物任隨形。 Then we can handle circumstances of any kind.

起修皆妄動。   To have thoughts in the search of Samadhi is wrong;

守住匪真精。     So is to guard your mind while meditating.

妙旨因師曉。   My epiphany came from you, my teacher,

終亡染污名。     And that would end tainting of my mind.

僧智常。信州貴谿人。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。

Bhikkhu Zhi Chang, a native of Gui Xi of Xin Zhou, joined the order as a child, aspiring to
realize his Essence of Mind. One day he came to pay homage to the Patriarch, who asked,
“Where did you come from and what do you seek?” Chang replied,“Your student recently went
to the White Cliff Mountain in Hong Zhou to pay respect to Monk Da Tong, who was kind
enough to show me how to realize the Essence of Mind and attain Buddhahood. However, I still
have doubts and thus traveled from so far to pay my respect to you, hoping you would be kind
enough to show me the way.” The Patriarch said, “Could you give me some examples of his
words and sentences ?” Zhi Chang replied,” I had been there for three months but was not given
any instruction. Out of desperation for Dharma, I entered Tong’s chamber one night and asked,
“What is my Essence of Mind?”

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。

Tong then said, “Did you see void?” I replied, “Yes. I did”. Tong asked, “Did you see any
feature of the void?” I replied, “The void has no form, so how could it have any feature?” Tong
said, “Your Essence of Mind is just like the void. To realize that there is nothing to see is
called ‘Correct View’ and to realize there is nothing to know is called ‘True Knowledge’. To
realize it is neither green or yellow, nor long or short but pure in nature while perfect and clear in
its substance, is called realizing your Essence of Mind and attain Buddhahood or Buddha
Knowledge. Although your student has heard what Monk Tong said, he still could not
understand it. Could Master please enlighten me?” The Patriarch said, “What that teacher said
still contained Sentient Knowledge that led to your lingering doubt. Let me show you another
stanza:
不見一法存無見。  Not seeing any Dharma shows your preposterous view of ‘no view’,

大似浮雲遮日面。   Much like the passing cloud blocking the sun;

不知一法守空知。  Not knowing a single Dharma leads to your 'no knowledge view',

還如太虛生閃電。   Much like a lightning flash comes out of cosmic void.

此之知見瞥然興。   Such Sentient Knowledge appears in a blink of an eye,

錯認何曾解方便。 To be misunderstood as Buddha Knowledge yet never be.

汝當一念自知非。 You should realize your own mistake in an instant,

自己靈光常顯現。 Then your own Buddha light will shine forth always.

常聞偈已。心意豁然。乃述偈曰。Having heard this stanza, Chang's mind was at once cleared

and wrote the following stanza:

無端起知見。 For no reason at all my Sentient Knowledge arose,

著相求菩提。   So I sought Bodhi while still attached to forms.

情存一念悟。   I am now enlightened due to a single thought in my mind,

寧越昔時迷。 So I will transcend all past delusions.

自性覺源體。 One's own nature is the source of Enlightenment, 

隨照枉遷流。 Following perception, one vainly shifts in the flow.

不入祖師室。 Had I not entered your chamber,

茫然趣兩頭。 I would still be aimlessly plying between two extreme views.

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。
萬法具備。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 Zhi Chang asked the Patriarch, “Buddha spoke of three vehicles and also a supreme
vehicle, I still do not understand, could you please explain?” The Patriarch said, “You should
introspect your own mind and not be attached to external images. There are no four different
vehicles in seeking Dharma but there is difference in the level of understanding of Dharma
among humans. Viewing, hearing and reciting Sutra belong to the lesser vehicle; understanding
the meaning of the Dharma is called the middle vehicle; putting the Dharma into practice is
called the greater vehicle. To have understood and be equipped with all the Dharmas, not tainted
by anything, be free from all the images and be in possession of nothing is called the supreme
vehicle. Vehicle means action or practice. Argue not which vehicle, but practice with your own
effort and ask me no more. At any time, always let your own Essence of Mind be.” Chang
respectfully thanked the Patriarch and served him till the Patriarch’s death.

僧志道。廣州南海人也。請益曰。學人出家覽湼槃經。十戴有餘。未明大意。願和尚垂誨。師曰
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。師曰汝作麽生疑。

Bhikkhu Zhi Dau, a native of Nanhai, Guangzhou, inquired of the Patriarch, “ I have studied the
Maha Parinirvana Sutra for more than ten years ever since I joined the order but have not
grasped its meaning. Will you please enlighten me?” The Patriarch asked, “Which part do you
not understand?” He said, ” I have doubt about the part of the Sutra that says ‘All things are
transient. This is the Dharma of life and death. When there is no more life and death except
tranquility, then bliss or Nirvana arises’.” The Patriarch said, “Why do you have doubt ?”

曰一切衆生皆有二身。謂色身法身也。色身無常。有生有滅。法身有常。無知無覺。經云生減滅
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。

Dau said, “All sentient beings have two bodies-the physical body and the Dharma body. The
Physical body is transient and has life and death, while the Dharma body is permanent and has
no consciousness. The Sutra says ‘When there is no life and death but tranquility, then bliss or
Nirvana arises. I cannot tell which body ceases to exist and which body enjoys the bliss. If it
were the physical body, then when it ceases to exist, all the four major elements (earth, water,
fire and wind) disintegrate. That is pure suffering, so how can that be called bliss? If it were the
Dharma body that ceases to exist, it is like grass, trees, tiles and stones. Who then will be
enjoying the bliss?

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
湼槃之所禁伏。尚不得生。何樂之有。

Besides, Dharma nature is the entity of life and death while the five components are functions of
life and death.  That is called ‘One entity with five functions’. The process of life and death is a
normal phenomenon. There is life when the function arises from the entity while death ensues
when the function is assimilated and returned to entity. If one admits reincarnation, then all
sentient beings will never stop to exist nor disappear. If one dismisses reincarnation, then there
will be silence forever as inanimate objects. If this is the case, then all Dharmas will obey the
restriction of Nirvana. Since there is no life, what enjoyment could there be?”

師曰汝是釋子。何習外道斷常邪見。而議最上乘法。據汝所説。即色身外別有法身。離生㓕求於
寂滅。又推湼槃常樂。言有身受用。斯乃執吝生死。耽着世樂。

The Patriarch said, “You are a Buddhist, why do you adopt the heretic and perverted views of
annihilation and permanence and challenge the teaching of the supreme vehicle? What you said
implies there is a Dharma body beside the physical body and that one must exit from the life and
death cycle in order to seek Nirvana. You also speculate that the everlasting joy of Nirvana must
be enjoyed either by the physical body or by the Dharma body. This is obsession with life and
death and indulgence in worldly pleasures.

汝今當知佛為一切迷人。認五藴和合為自體相。分別一切法為外麈相。好生惡死。念念遷流。不
知夢幻虛假。枉受輪迴。以常樂湼槃翻為苦相。終日馳求。佛愍此故。乃示涅盤真樂。

You should know by now that it was pity for all the deluded to whom Buddha showed the real
bliss of Nirvana. The deluded are: those who think the union of five components as their own
body, those who classify all things and regard them as external objects, those who love life and
hate death, those who drift from thought to thought without recognizing such illusory dreams are
unreal and false, those who unnecessarily accept the wheel of re-birth, those who mistake the
everlasting joy of Nirvana as a form of suffering and those who always seek pleasures.

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。何況更言湼槃禁伏諸法令永不生。斯乃謗
佛毀法。聽吾偈曰。

The moment there is no life and the moment there is no death, and when there is no more life and
death to be eradicated, that is when Nirvana appears. Its appearance cannot be reckoned and is
called ‘everlasting joy’, which has no recipient or non-recipient. How could it then be
called ‘One entity with five functions’, much less saying that Nirvana suppresses all Dharmas
and makes re-birth impossible. This is slandering Buddha and blaspheming the Dharma. Listen
to my stanza:

無上大湼槃。   Nirvana is supreme, and

圓明常寂照。   Shines brightly in tranquility as always.

凡愚謂之死。 Ordinary and ignorant people call it death;

外道執為斷。 Heretics insist it is annihilation.

諸求二乘人。 Those who seek the two lesser vehicles

目以為無作。   Regard it as non-action.

盡屬情所計。 All are delusions based,

六十二見本。   Which form the roots of the sixty two fallacious views.

妄立虛假名。 Absurdly they came up with fictitious names, 

何為真實義。   What then is its true, real meaning?

唯有過量人。  Only people who see beyond measures,

通達無取捨。   Can comprehend and neither ‘choose’ nor 'reject’.

以知五蘊法。 Know the Dharmas of the five components,

及以蘊中我。 And the ‘self’ within them.

外現眾色像。  All external images, together

一一音聲相。 With various expression of sound and voices

平等如夢幻。  Are equally unreal as dreams or illusions.

不起凡聖見。   Distinguish not between the sage and the ordinary;

不作湼槃解。  Explain not what Nirvana is;

二邊三際斷。  Nor adopt the views of the two extremes and the three stages of past, present
and future lives.

常應諸根用。 Senses are to be used as needed,

而不起用想。   Yet bearing no thought of  ‘using’.

分別一切法。  All Dharmas are to be differentiated,

不起分別想。 Yet having no thought of ‘differentiation’.

劫火燒海底。 Even when the cataclysmic fire was to burn the ocean floor,

風鼓山相擊。 Or when the wind was to blow mountains against one another,

真常寂滅樂。 Enjoy the bliss of tranquility 

湼槃相如是。 Just like in the state of Nirvana.

吾今強言說。  Now I have stressed what is ineffable,

令汝捨邪見。   So as to rid you of fallacious views.

汝勿隨言解。  Interpret not my words literally, 

許汝知少分。 Might you gain some insight of Nirvana.

志道聞偈大悟。踴躍作禮而退。Zhi Dau was highly enlightened by the stanza. Enthusiastically,

he paid his respects and departed. 

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。當何所務即不落階吸。師曰
汝曾作什麽來。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。無令斷絶。思既得法。遂回吉州青原山。弘法紹化。謚弘濟禪
師。

Bhikkhu Xing Si, a Dhyana Master, was born to the Liu clan of An Town in Ji Zhou. When he
heard the Patriarch’s pulpit in Cao Xi was flourishing, he immediately went to pay respect and
asked, “What must I do so as to skip the gradual stages to attain Buddhahood?” The Patriarch
asked, “What have you been doing?” He replied,” I have not yet learned the Noble Truths taught
by various Buddhas.” The Patriarch asked, “What stage are you in now?” He replied, “What
stage can there be for me since I have not even had anything to do with the Noble Truth?” The
Patriarch thus regarded Si highly and made him leader of the assembly. One day, the Patriarch
told him to go and establish his own parish so the teaching of the Dharma would not be
discontinued. After having acquired the Dharma, Si returned to Mount Qing Yuan in Ji Zhou
where he propagated and perpetuated the teaching of his master. When he died, he was conferred
posthumously the title ‘Dhyana Master Hong Ji.’

懷讓禪師。金州杜氏子也。初謁嵩山安國師。安發之曹溪參叩。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
只此不汚染。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。不須速説。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。
敕謚大慧禪師。

Bhikkhu Huai Rang, a Dhyana Master, was born in the Du family in Jin Zhou. When he first
visited the imperial Teacher An of Mount Song, he was sent by An to Cao Xi to pay homage to
the Patriarch. When Rang arrived and paid his respect, the Patriarch asked whence did he come.
He said, ‘Mount Song’. The Patriarch said,” Why did you come and what thing are you
seeking?” Rang said, “To say it is a thing is missing the point.” The Patriarch said, “Can it be
studied and confirmed?” He replied,”If it can be studied and confirmed, then it is not a state of
‘no thought’. It is impossible for one to attain Buddhahood if one's mind is contaminated.” The
Patriarch said,” It is exactly this contamination that all Buddhas guarded against, so it is for you
as it is for me. Patriarch Prajnatara of India foretold a colt would appear under your feet to
trample on all the people in the world. Keep this in mind and do not reveal it too soon. Rang
suddenly understood, and he served the Patriarch for fifteen years. During that period, his
knowledge in Buddhism grew profoundly as days went by. Later, he went to Nan Yue to
promulgate the teaching of the Patriarch. The posthumous title ‘Dhyana Master Da Hui’ was
bestowed on him by imperial edict upon his death.

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。

Dhyana Master Xuan Jue of Yong Jia, was born into the Dai family of Won Zhou. As a youth he
studied Sutra and Shastras and was proficient in the Tian Tai School of ‘Pause and
Contemplation’. Through the reading of the Vimalakirti Nirdesa Sutra, he discovered his own
mind. A disciple of the Patriarch Xuan Ce happened to pay him a visit and had a lively
discussion. Xuan noticed his friend’s utterance coincided with those of the various Patriarchs.
Thereupon Ce asked, “May I enquire who is your teacher?” Xuan Jue replied, “I listened to
various Sutras and Shastrus of Mahayana School, each having its own pedagogy. Later it was
through the reading of Virmalakirti Nirdesa Sutra that I realized the significance of the Dhyana
(Buddhacitta) School, but there is no one to corroborate my knowledge.”

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。

Ce remarked,”Before the time of Bhismagarjitasvara Raja (the first) Buddha, it was possible to
attain Buddhahood without a teacher. From then on, those who accomplished the so called self-
realization were all naturally heretics.” Xuan Jue asked,” Will you, Sir, be my corroborator?” Ce
said, “My words carry no weight but the sixth Patriarch is in Cao Xi where the devoted from all
over gather to receive the doctrine. Should you wish to go there, I will accompany you.” Ce then
accompanied Jue on the pilgrimage. Upon arrival, Jue walked around the Patriarch three times
and then stood still shaking his tin staff. The Patriarch said, “A Sramana (Buddhist monk) should
possess three thousand formal deportments and eighty thousand finer rules. Where did you come
from and what made you so conceited?”

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。盛行於世。謚曰無相大師。時稱為真覺焉。

Jue remarked, “Life and death is a serious issue, but so unpredictable and transient.” The
Patriarch said, “Why not believe in Nirvana in addressing the question of life's unpredictable and
transient nature?” Jue said, “To realize the Essence of Mind is to be free from re-birth, so there is
no more the unpredictable and transient issue.” The Patriarch said, “Exactly, exactly.” Xuan Jue
then paid full ceremonial obeisance. Shortly after, he bade the Patriarch farewell. The Patriarch
said, “Is it too soon to go back?” Jue said, “The Essence of Mind does not move so how can it be
quick?” The Patriarch said, “Who would know that it does not move?” Jue said, “You Sir, are the
one who suggested the difference.” The Patriarch said, “You have grasped the meaning of
Nirvana very well.” Jue said, “How can Nirvana have meaning?” The Patriarch said, “If there is
no meaning, then who is to tell the difference?” Jue said,” Even the word ‘difference’ also has no
meaning.” The Patriarch remarked, “Well said, Why don't you stay overnight?” Henceforth he
was known as ‘One night Jue’. Later he composed a widely circulated song on realization of the
‘Way’. His posthumous title was ‘Grand Master of no form’ and was called by his
contemporaries ‘The Truly Enlightened’. 

禪者智隍。初參五祖。自謂已得正受。庵居長坐積二十年。師弟子玄策遊方至河朔。聞隍之名。
造庵問云。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。 

Bhikkhu Zhi Huang first followed the Fifth Patriarch, and then self-proclaimed to have attained
Samadhi. He held a sitting position for twenty years in a temple. A disciple of the Sixth Patriarch
Xuan Ce heard of Huang in his excursion to He Shue, so he visited the temple and asked Huang,
“What are you doing here?” Huang said, “To try to enter into the state of Samadhi.” Ce said ,
“You said to enter into the state of Samadhi, so are you entering it consciously or unconsciously?
If you enter unconsciously, then all the inanimate objects such as grass, trees, tiles and stones all
can enter into a state of Samadhi; if you enter consciously, then all the sentient beings and
animate objects can also enter into the state of Samadhi.”

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。

Huang said,” When I entered into the state of Samadhi, I do not remember if I was conscious or
unconscious.” Ce then said, “Since oblivion to consciousness or unconsciousness is perpetual
Samadhi, how can there be ‘entering into’ or ‘exiting from’ such a state? In that case there
cannot be grand Samadhi.” Huang had a long pause and enquired, “May I ask who is your
teacher?” Ce replied, “My teacher is the Sixth Patriarch of Cao Xi.” Huang asked, “How does
the Sixth Patriarch define Dhyana and Samadhi?”

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。

Ce replied: “According to my teacher, Dhyana and Samadhi are marvelously profound and
serenely perfect, where embodiment and function fuse perfectly. The five components are
intrinsically void and the sixth senses are non-existent. There is neither entering nor exiting,
neither being in the state of quietude nor perturbation. Dayana does not dwell upon any
phenomenon so one should not dwell upon nor seek the state of quietude of Dhyana. Dhyana has
no birth or re-birth, so one should forsake the idea of seeking it. The mind is like a void without
measurable form or shape.”

隍聞是説。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。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。

After hearing this, Huang immediately went to visit the Patriarch, who asked him where was he
from. Huang gave a detailed account of the conversation he had with Xuan Ce. The Patriarch
agreed: “It is just as Ce said. Simply let your mind be a void without clinging to the idea of
vacuity. Let it function freely, and be indifferent to action or inaction. Ignore if they are ordinary
people or the sage. Let the senses and the objects of the senses all die out and let the external
phenomena fuse with one's Essence of Mind, then you will be in the state of Samadhi forever.” 
Huang was thereby fully enlightened. The idea of ‘attainment’ he had held on to for twenty years
vanished without a trace. That night the residents of He Bei (northern bank of Yellow River)
heard a voice in the air saying, “Dhyana Master Huang attained Enlightenment today”. Later
Huang respectfully bade farewell to the Patriarch and returned to He Bei where he taught a large
number of Bhikkhus, Bhikkhunis, upasakas and upasikas.

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。

A Bhikkhu once asked the Patriarch who could understand the message of Huang Mei (the Fifth
Patriarch). The Patriarch said, “He who understands the Buddhist Dharma would get it.” “Have
you, Sir, got it then?”, asked the Bhikkhu. The Patriarch said, “I do not know the Buddhist
Dharma.”

師一日欲濯所授之衣而無美泉。因至寺後五里許。見山林鬱茂。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。昨於南天竺國見達摩
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。

One day the Patriarch wanted to wash the robe he inherited but could not find a lovely spring, so
he walked five miles behind the monastery, where he noticed the mountain forest was dense and
luxuriant with an auspicious air above. The Patriarch shook his tin staff and struck the ground,
whereupon a spring welled up into a pool. The Patriarch then knelt on a rock to wash the robe. A
Bhikkhu suddenly appeared before him, paid him homage and said, “My name is Fang Bian, a
native of Sichuan. Not too long ago in South India I met Patriarch Bodhiharma, who instructed
me to hurry up and go to China. He told me, “The orthodox teaching of the Dharma and my
inherited robe from Mahakasyapa have passed down to the sixth generation and now are in Cao
Xi, Shao Zhou. Go there to pay respect.” I have therefore come from afar to see the robe and the
begging bowl you inherited.”

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。師仍以
衣酬之。辯取衣分為三。一披塑像。一自留。一用㯶裹瘞地中。誓曰。後得此衣。乃吾出世。住
持於此。重建殿宇。

The Patriarch showed him the relics and then asked what was his calling. Bian replied, “I am
good at sculpturing.” The Patriarch said seriously, “You go ahead and try to sculpt me.” Bian
was at a loss as to what to do but after a few days, he completed a seven inch tall statue of the
Patriarch that was remarkably true to life. The Patriarch laughingly commented, “You only know
the essence of sculpting but not the nature of Buddha.” The Patriarch then placed his hand on top
of Bian's head, rubbed it and said,”May you forever be a ‘field of blessing’ for human and
celestial beings.”  The Patriarch also rewarded him with a robe which Bian cut into three pieces:
one to dress up the statue, one for himself and one to be wrapped in palm leaves and buried in
the ground. He vowed, “In the future, whoever gets this robe would be the reincarnation of me
and be the abbot of the monastery, and also rebuild the temple.” 

有僧舉臥輪禪師偈云。A Bhikkhu quoted the following stanza composed by Dhyana Master Wo

Lun:

臥輪有伎倆。  Wo Lun has the wherewithal

能斷百思想。   To ban myraids of thoughts;

對鏡心不起。  Not moved by circumstances,

菩提日日長。   His Bodhi tree grows by the 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。When the Patriarch learned of
this stanza, he said, “This stanza indicates its author has not realized his Essence of Mind.
Following it will lead to self-bondage. Thereupon the Patriarch showed his stanza:

惠能沒伎倆。  Hui Neng has no wherewithal

不斷百思想。 To ban myraids of thoughts;

對鏡心數起。  Moved often by circumstance,

菩提作麽長。   How can my Bodhi tree grow?

頓漸品第八
CHAPTER VIII

The Sudden School & The Gradual School

時祖師居曹溪寶林。神秀大師在荊南玉泉寺。於時兩宗盛化。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。

During the time the Patriarch was residing at Bao Lin Monastery, the Grand Master Xiu Shen
was preaching at Yu Quan Monastery in Jing Nan. Both schools flourished and were known as
the Southern Neng and the Northern Xiu. They thus split into the South-Sudden and North-
Gradual branches. Scholars of these schools were ignorant of the missions of the two branches.
The Patriarch told the followers, “People can be Southerners or Northerners but the Dharma has
only one school; realization can be slow or quick but there is only one type of Dharma. Why
were they named ‘Sudden’ and ‘Gradual’? Because even though the Dharma is neither sudden
nor gradual, people can be sharp or dull, thus the names ‘Sudden’ and ‘Gradual’.”

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。
However, Xiu's followers often mocked the Patriarch of the Southern branch for being illiterate
and lacking any expertise. Xiu said, “He has the wisdom not to require any instruction from any
teacher and understood thoroughly the teaching of Mahayana School. I am not as good as he is.
Besides my teacher, the Fifth Patriarch, passed down the robe and the Dharma to him in person.
He would not have done that for no reason. I hate I could not make the long journey to be near
him owing to my undeserved State patronage but you all should not linger here and should go to
Cao Xi to seek his counsel.”

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。還為吾説。志誠稟
命至曹溪。隨衆參請。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。

One day Xiu ordered his disciple Zhi Cheng, “Since you are clever and wise, you may go to Cao
Xi to attend the lecture in my place. Whatever you hear, try your best to commit to memory so
you can repeat it to me when you return.” Zhi Cheng followed the order and went to Cao Xi,
where he joined other attendees to pay homage and seek advice but did not tell anyone where he
came from. At that time the Patriarch announced to the assembly, “There is a Dharma thief
hiding in this assembly.” Zhi Cheng then had to come forward to explain his case. The Patriarch
said, “You came from Yu Quan so you must be a spy.” Zhi replied, “I am not.” The Patriarch
said, “Why not?” Zhi replied, “Before I spoke up I was, but now that I have told you, I am not.”

師曰汝師若為示衆。對曰常指誨大眾。住心觀淨。長坐不臥。師曰住心觀淨。是病非禪。常坐拘
身。於理何益。聽吾偈曰。

The Patriarch asked, “How does your master instruct his followers?” Zhi replied, “He always
instructs us to focus our meditation on purity and to sit in the lotus position and not lie down.”
The Patriarch said, “To focus the mind on purity is a sickness and not Dhyana. Sitting in the
lotus position for a long time will cripple one's body. What good will that do to attain Dharma?”
Listen to my stanza:

生來坐不臥。      Sitting is for the living;

死去臥不坐。   Lying down is for the dead.

一具臭骨頭。      How can a set of stinking bones,

何為立功課。      Be used for training?

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。師曰吾聞汝師教示學人戒定慧法。未審汝師說戒定慧行相如何。與吾説看。
誠曰秀大師説。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。

Zhi Cheng bowed again and said, ”I have studied the Dharma under Grand Master Xiu for nine
years but have not realized my Essence of Mind. After listening to you, the master, I am now
enlightened at once. To this student the matter of life and death is a momentous one, will the
master be kind enough to instruct me further?” The Patriarch said, “I heard that your teacher
taught Sila (discipline), Dhyana (meditation) and Prajna (wisdom). Please tell me how he defined
these terms?” Cheng said, “Grand Master Xiu said, “Abstention from all evil actions is Sila,
practicing all good deeds is Prajna and purification of one’s mind is Dhyana.” This is what he
taught, could you please tell me what is your take?”

師曰吾若言有法與人。即為誑汝。但且隨方解縛。假名三昧。如汝師所説戒定慧。實不可思議也。
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。

The Patriarch said, “If I say I have a Dharma to pass down to people then I will be deceiving
you. I only try to untie their bondage according to each individual’s situation and expediently
call this ‘Samadhi’. What your master said about Sila, Dyana and Prajna is inconceivable. My
interpretation is different.” Zhi Cheng asked, “But there is only one kind of Sila, Dhyana and
Prajna so how can yours be different?”  The Patriarch said, “Your teacher's interpretation of Sila,
Dhyana and Prajna is to connect the followers with the Great vehicle while mine is with the
Supreme vehicle. Difference in interpretation leads to slowness or quickness in one’s realization
of one’s Essence of Mind.

汝聽吾說。與彼同否。吾所說法。不離自性。離體說法。名為相説。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。

You listen to my interpretation to see if it is the same as his. My interpretation does not depart
from one’s own nature. Any departure from one’s own nature is called ‘Superficial
interpretation’, leading to delusion of one’s own nature. You should know the function of all
things come from one’s own Essence of Mind. The interpretation based on such a concept
describes the true meaning of Sila, Dhyana and Prajna. Listen to my stanza:

心地無非自性戒。    An evil-free mind is the Sila in your own Essence of Mind;

心地無癡自性慧。   A no-foolishness mind is the Prajna in your own Essence of Mind;

心地無亂自性定      An un-confused mind is the Dhyana in your own Essence of Mind;

不増不減自金剛。   A  neither growing nor diminishing nature is the Diamond (Buddha) in

your own nature.
身來身去本三昧。   Although the physical body may come and go, the Samadhi remains
always.

誠聞偈悔謝。乃呈一偈曰。Upon Hearing the stanza, Cheng repented, thanked the Patriarch and
followed with his own stanza:

五藴幻身。 The five components created a body of illusion,

幻何究竟  。  Which is far from reality.

迴趣真如。 When I reexamine the truth,

法還不淨。   I found the Dharma I followed is impure.

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。亦不立菩提湼槃。
亦不立解脫知見。無一法所得。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。遊戲三昧。是名見性。

The Patriarch agreed and elaborated further: “Your teacher’s interpretation of Sila, Dhyana and
Prajna applies to those with lesser wit while mine applies to those with greater wit. If one’s
Essence of Mind is realized, one does not have to establish Bodhi or Nirvana, or deliverance
knowledge. When one does not possess a single Dharma, only then one can establish all
Dharmas. If one understands what this means, it is also called thusness, Bodhi, Nirvana or
deliverance knowledge. Those who have realized their own Essence of Mind will attain
Buddhahood whether they establish any Dharma or not. They come and go freely without any
delay or hindrance. They act whenever necessary and answer according to the temperament of
the enquirer. They often appear in different forms but never deviate from their own nature. This
is how they become carefree and acquire psychic power so they can be playful in the state of
Samadhi. This is called ‘Realization of one’s Essence of Mind”.

志誠再啓師曰。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。

Zhi Cheng enquired further of the Patriarch, “What is the meaning of ‘Not Establishing any
Dharma’?” The Patriarch said, “When our Essence of Mind is free from evil, foolishness and
confusion, when we always introspect with Prajna and when we stay away from worldly things
and phenomena, we are carefree and adaptable all around. Why then should any Dharma be
established? When we self-realize our own Essence of Mind, then epiphany is automatic and not
gradual in steps. Therefore, no Dharma needs to be established. When all Dramas cease to exist,
how can there be any steps?” Zhi Cheng paid obeisance and willingly served the Patriarch day
and night tirelessly.

僧志徹。江西人。本性張名行昌。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。

Bhikkhu Zhi Che was a native of Jiang Xi. His lay last name was Zhang and first name Xing
Chang. He was chivalrous when he was young. Ever since the two schools split, even though the
two masters were non-partisan, followers of the two Schools were competitive and took sides. At
that time, the followers of the Northern School installed their teacher Xiu as the Sixth Patriarch
on their own and were afraid of the fact the Patriarch had inherited the robe be widely known.
They therefore enjoined Xing Chang to go and assassinate the Patriarch.  

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。

The Patriarch was telepathic, and had the foreboding. He therefore placed ten taels of gold by a
seat. That night, Xing Chang entered the Patriarch’s chamber, intending to kill him. The
Patriarch stretched his neck out for the blow. Xing Chang slashed with his sword three times
without inflicting any wound. The Patriarch said:

     A just sword is not crooked;

     An unjust sword is not straight.

     What I owe you is gold,

     But not my life.

行昌驚仆。久而方蘇。求哀悔過。即願出家。師遂與金。言汝且去。恐徒衆翻害於汝。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。

Xing Chang was so shocked that he collapsed. It was a long while before he regained
consciousness. He begged for mercy, repented and wished to become a monk instantly. The
Patriarch immediately gave him the gold and told him, “You better leave lest my followers might
take revenge and harm you. You could come back later in disguise and I will accept you as my
follower.” Xing Chang followed the instruction and fled that night. Later, he became a monk
under some Bhikkhu. After being fully ordained, he studied and practiced diligently.
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。畧為解說。

Remembering the Patriarch's words one day, he made the long journey back to pay homage. The
Patriarch said, “I have long been thinking of you, what took you so long?” Xing Chang said,
“Since the day of your pardon, although I have become an ascetic monk, I found I could never
repay your kindness unless I can propagate the Dharma to sentient beings for their deliverance. I
often study the Maha Parinirvana Sutra but I cannot understand the meaning of ’permanence’
and ‘impermanence’. Will you Sir, be kind enough to give me a brief explanation?”

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。曰經説佛性是常。和尚却言無常。善惡諸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。

The Patriarch said, “What is not permanent is Buddha nature while the discriminating mind
along with good and bad Dharmas are permanent.” Chang said, “What you said, Sir, utterly
contradicts the Sutra.” The Patriarch said, “I inherited the ‘Mind Imprint’ from Lord
Buddha, how dare I contradict the Dharma? Chang said, “According to the Sutra, Buddha nature
is permanent but you said it is not. The Sutra says ‘All good and bad Dharmas and even the
enlightened mind are all not permanent’, yet you said they are. All these contradictions made
your student, me, even more confused.”

師曰湼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。乃至為汝終無二説。曰
學人識量淺昧。願和尚委曲開示。師曰。汝知否。佛性若常。更說什麽善惡諸法乃至窮劫無有一
人發菩提心者。故吾説無常。正是佛説真常之道也。又一切諸法若無常者。即物物皆有自性。容
受生死。而真常性有不偏之處。故吾説常者。是佛說真無常義。

The Patriarch said, “One time I happen to listenu to Bhikkhuni Wu Jin Cang recite the whole
book of Maha Parinirvana Sutra once and was able to explain to her. There was not a word or
one interpretation that did not agree with the text of the Sutra. What I told you was no different.”
Xing Chang said, “Your student’s capacity to understand is shallow and fuzzy, could you please
accommodate and enlighten me?” The Patriarch said: “Don't you understand? If Buddha nature
were permanent, then there is no need to talk about good and bad Dharmas and there will never
be anyone who would seek Bodhi to the end of eons. Hence, my saying ‘impermanence’ is
exactly what Buddha meant for ‘permanence’. Furthermore, if all Dharmas were impermanent,
then every object would have its own nature, subject to life and death. Thus, it would mean the
true permanence (the Essence of Mind) does not pervade everywhere. So what I say ‘permanent’
is exactly what Lord Buddha meant by ‘truly not permanent’.”
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。
縱覽干徧有何所益。行昌忽然大悟。說偈曰。

Lord Buddha judged that ordinary folks and heretics insisted upon the heretical concept of
’permanence’ and followers of the two lesser vehicles mistook the permanence of Nirvana as
impermanent, resulting in the emergence of the eight upended views. In order to refute these
biased views, he preached the Maha Parinirvana Sutra and expounded the ultimate doctrine of
Buddhist teaching on true permanence, true happiness, true self and true purity. Now you only
follow the words but overlook their true meaning by assuming ‘annihilation’ as impermanent and
what is fixed and immutable as permanent. You have misunderstood Lord Buddha’s perfect and
ingenious final remarks. What is the benefit of reading the Sutra thousands of times?” All of a
sudden, Xing Cheng was enlightened and submitted the following stanza:

因守無常心。    Seeing people cling to an impermanent mind,

佛說有常性。 Lord Buddha preached the ‘permanent’ nature.

不知方便者。  He who understands not this expediency,

猶春池拾礫。   Likens to pebbles hunting in a spring pond.

我今不施功。  Now I exert no effort, and

佛性而現前。   Buddha nature manifests itself.

非師相授與。  ‘Tis not a lesson from my master.

我亦無所得。 Nor any achievement of mine.

師曰汝今徹也。宜名志徹。徹禮謝而退。The Patriarch said, “You have now thoroughly

understood and should change your name to Zhi Che.” Che paid obeisance, thanked the Patriarch
and departed.

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。試説看。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。師以拄杖打三下云。吾打汝是痛不痛。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。

A boy named Shen Hui, born into Gao family of Xing Yang, came from Yun Quan Monastery to
pay homage to the Patriarch at age thirteen. The Patriarch said,“ Friend, you must have gone
through a lot of hardship to come so far. Do you know your basis? If so, you should have
recognized the Master (the Essence of Mind). Please comment on this.” Hui said, “Non-
attachment is the basis; realization of the Essence of Mind is to know the master.” The Patriarch
said,” This juvenile monk spoke too casually!” Hui then asked, “When you meditate, Sir, do you
see or not see (your Essence of Mind)?” The Patriarch struck him three times with his staff and
asked,” Was it painful or not when I struck you?” Hui replied,” Painful yet not painful.” The
Patriarch said,” I also see yet do not see. Shen Hui asked, “ How is that you see and yet do not
see?”

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。

The Patriarch said,” I always see my own faults but do not see right or wrong, the likes and
dislikes of others. So I say I see yet I do not see. How about what you said ‘painful’ yet not
‘painful’? If you do not feel pain, you are the same as inanimate objects such as wood or stone.
If you feel pain, then you are like ordinary people who become angry and hateful because of
pain. The ‘seeing’ and ‘not seeing’ you referred to are two extreme views while ‘painful’ and
‘not painful’ belong to matter of life and death. You do not even see your own nature, yet you
dare to ridicule people!”

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。

Shen Hui bowed, repented and thanked the Patriarch who continued on with this issue, “If your
deluded mind cannot see your own nature, you should ask direction from those who are
knowledgeable. If you are enlightened, you will realize your Essence of Mind, and then just
practice according to the Dharma. Being deluded and not seeing your own nature, yet you came
and asked me if I could or could not see my own nature. What I see stays with me and cannot be
substituted for your delusion. Likewise, what you see cannot be substituted for my delusion.
Instead of asking me whether I see or do not see, why don’t you see it and realize it yourself ?” 
Shen Hui bowed repeatedly over hundreds of times and asked for forgiveness of his
transgressions. He served and attended to the Patriarch diligently and was always by his side.

一日師告衆曰。吾有一物。無頭無尾。無名無字。無背無面。諸人還是否。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。也只成個知
解宗徒。祖師滅後。會入京洛。大宏曹溪頓教。着顯宗記。盛行於世。是為荷澤禪師。
The Patriarch announced to his congregation one day, “I have an article which has no head or
tail, no name or label and no back or front. Do you recognize it?” Shen Hui came forth and said,
“It is the source of all Buddhas and my Buddha nature.” The Patriarch said, “I have just told you
that it has no name or label, yet you still call it ‘the source of Buddha nature’. Later on, even you
have a hat covering your head, you will still just be a Dhyana scholar of book knowledge only.”
After the passing of the Patriarch, Shen Hui went to the capital Luo Yang where he promoted the
teaching of Cao Xi Sudden School extensively. He authored the then popular ‘Treatise on
Exoteric Buddhism’. He is generally known by the name ‘Dhyana Master He Ze’.

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。

Noting that difficult questions were posed to him with ill intent by followers of various branches
who now gathered under his dais, the Patriarch addressed them out of compassion, “Those who
follow the ‘Way’ should rid all thoughts, good or bad. The article which cannot be named is the
Essence of Mind and is without duality. This non-dual nature is called true nature upon which all
branches of Dharma teachings are based. You should realize this once you hear it.” When the
followers of the various branches heard what the Patriarch said, they all bowed and requested the
Patriarch to be their teacher.

護法品第九

CHAPTER IX Royal Patronage

神龍元年上元日。則天中宗詔云。朕請安秀二師。宮中供養。萬幾之暇。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。今遣內侍薛簡馳詔請迎。願師慈念。速
赴上京。

On the fifteenth day of the first lunar moon of the first year of the reign of Shen Long, Empress
Dowager Ze Tian and Emperor Zhong Zong issued the following edict: “Our Majesties issued an
invitation to Grand Masters Hui An and Shen Xiu to come to the palace under royal patronage in
order for our Majesties to study the Supreme Vehicle in their spare time after attending to busy
imperial duties. However, the two masters humbly declined and suggested to consult Dhyana
Master Hui of the South, who had esoterically inherited the Dharma and the robe of Grand
Master Ren as well as the ‘Mind Imprint’ of the Lord Buddha. Hence Eunuch Xue Jian has been
dispatched as courier of this invitational edict. It is our imperial wish that the Master graciously
accept to come to the capital at his earliest convenience.”

師上表辭疾。願終林麓。蒒簡曰。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。

However, the Patriarch submitted a petition to decline based on illness and expressed his wish to
spend his remaining years as a civilian. Xue Jian asked, “According to all the Dhyana scholars in
the capital, to attain Buddhahood one must sit and meditate and no one can obtain deliverance
without Samadhi. I would like to know what is the Master’s thought on this.” The Patriarch said:
“The ‘Way’ is to be realized by the mind, and does not rely on sitting. The Diamond Sutra says,
“To say that Buddha Gautama (Ru Lai) appears to be sitting or reclining is to tread a heretic
path. Why? Because Buddha Gautama's ‘Dhyana of Purity’ is coming from nowhere and going
nowhere and has no beginning and no end. Buddha Gautama’s ‘Seat of Purity’ is a state in which
all Dharmas are still and void. Actually there is even no proof of Dharma body, much less
sitting.” 

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。故浄
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。

Jian said, “When your student returns to the capital, he will be questioned by their Majesties.
Would the Master kindly point out the key points of your teaching so I can submit a report to the
two Majesties and to all the Buddhist scholars in the capital? Like the flame of one lamp can
kindle hundreds and thousands of other lamps, so can the ignorant be enlightened and
illumination will last forever.” The Patriarch said, “The ‘Way’ is neither light nor darkness.
Light and darkness signify supersession.  This light that seems to be forever producing light will
also come to an end since light and darkness are a pair of opposites. Therefore the Vimalakirti
Nirdesa Sutra states, “The ‘Way’ has no analogy since it is not a relative term.” Jian argued,
“Light symbolizes wisdom and darkness symbolizes vexation. If those who seek the ‘Way’ do
not use wisdom to shine through vexation, how can they escape the endless cycle of birth and
death?”

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。

The Patriarch responded: “Vexation is Bodhi. These two are neither separate nor different. Using
wisdom to shine through vexation is the view held by followers of two lesser (goat and deer
drawn) vehicles. Those with superior wisdom and great wit are totally unlike that. Jian asked,
“What then is the teaching of the Supreme vehicle?” The Patriarch replied, “Ordinary folks see
light and darkness as different, while the wise who have realized the Essence of Mind understand
thoroughly they are of the same nature. This non-dual nature is the true nature.  This true nature
neither decreases in ordinary folks and the ignorant nor increases in the wise and virtuous, is
neither disturbed by vexation nor quiescent in the state of Samadhi, is neither permanent nor
impermanent, neither comes nor goes, is neither inside nor outside nor in between, will neither
be born nor die, is always in its true nature and immutable. Such is the 'Way'.”

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。妙用恆沙。簡蒙指教。豁然大悟。禮辭歸闕。

Jian said, “Your saying of ‘neither birth nor death’ is no different from the teaching of the
heretics.” The Patriarch pointed out, “In the teaching of the heretics, ‘neither birth nor death’
means using death to end life and using life to reveal death. Their death is not really annihilation
and their birth does take place regardless of their saying of no-birth. What I mean by ‘neither
birth nor death’ is that there is no birth to begin with so there will be no death. Such is the
difference between my teaching and that of the heretics. If you want to know the key points of
my teaching, just stop harboring any good or bad thoughts, you will then enter the clean and pure
state. Your mind and body will be fully serene and clam, and filled with clever applications as
countless as the grains of sand of the Ganges.” Having been so instructed, Jian suddenly came to
full enlightenment. He then bowed, bade farewell and returned to the capital.
表奏師語。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。託疾毘耶。
闡揚大乘。傅諸佛心。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。並奉磨衲袈裟及水晶鉢。敕韶州刺史修飾寺宇。賜師舊居為國
恩寺焉。

Jian reported the Patriarch's saying to their Majesties. In the same year, on the third day of the
ninth moon, an edict was issued commending the Patriarch as follows: “ The Patriarch declined
our invitation on the grounds of old age and illness. He cultivates Buddhism on our behalf and is
the nation’s ‘field of blessings’.  Like Vimalakirti, who claimed sickness to stay in Vaisali, the
Patriarch is popularizing the teaching of the Supreme Vehicle so as to pass on the minds of the
various Buddhas and expound the ‘non-dual Dharma’. Our Majesties through Xue Jian who
passed on Patriarch's teaching on Buddha Knowledge, were able to have our epiphany of the
teaching of the Supreme Vehicle. This must be due to our accumulated kind deeds and inherited
blessings and our ‘root of goodness’ planted in our past lives that we could be the
contemporaries of the Patriarch. In appreciation of the Patriarch’s kindness, to whom we could
never pay enough homage, we therefore would like to present to him a Mo La robe and a crystal
bowl. We have ordered the Prefect of Shao Zhou to renovate his monastery and to rename by
royal decree his old residence as ‘Guo En Temple’.”

付囑品第十
CHAPTER X His Final Instructions

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。説一切
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。

One day the Patriarch sent for his disciples, Fa Hai, Zhi Cheng, Fa Da, Shen Hui, Zhi Chang, Zhi
Tong, Zhi Che, Zhi Dao, Fa Zhen, Fa Ru and others and addressed them: “Since you are all
different from ordinary folks, each of you will be a Dhyana Master of your own parish after I
pass away, I will now teach you how to preach so as not to lose the original intent of our school .
You must first point out the three categories of Dharmas and apply the thirty six ‘pairs of
opposites’. Then teach them how to stay away from the two extreme views on ‘coming’ and
‘going’. In all your preaching, stray not from your own nature. Should someone abruptly ask you
about the Dharma, answer in antonyms and use the methods of ‘pairs of opposites’ to explain the
interdependence of ‘coming’ and ‘going’. When the Dharma of ‘Dual nature’ is completely
forsaken, there is no other way.

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。
The three categories of Dharmas are: Yin (components), Jie (realms of experience) and Ru
(sense bases). The five components are: Se (matter), Shou (sensation), Xiang (cognition), Xing
(mental impressions) and Shi (consciousness). The twelve sense bases are: six external sense
objects such as sight, sound, odor, taste, touch and thought and six internal sense organs such as
eye, ear, nose, tongue, body and mind. The eighteen realms of experience are: six sense objects,
six sense organs and six types of sense-based consciousness. The Essence of Mind is the
embodiment of hundreds and thousands of Dharmas, and is called 'built in' consciousness
(alaya). If a thought of any measure arises, it is called the converted consciousness (vijnanas).

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。
若惡用即衆生用。善用即佛用。用由何等。由自性有。
The generated six types of sense-based consciousness exit the six sense organs and perceive the
six sense objects.  Therefore these eighteen realms of experience all originate from the Essence
of Mind. If the Essence of Mind is evil then all eighteen realms of experience are evil. If the
Essence of Mind is just then all eighteen realms of experience are correct. Evil action is that of
ordinary folks while a good action is that of a Buddha. What decides the type of action ? It
comes from the Essence of Mind.

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。

The five external inanimate ‘pair of opposites’ are: heaven and earth, sun and moon, light and
darkness, negative and positive elements, water and fire, totaling five pairs. The twelve ‘pairs of
opposites’ related to phenomena and language are: speech and Dharma, existence and non-
existence, material and non-material, form and formless, vexation and Bodhi, matter and void,
motion and stillness, purity and impurity, the worldly and the saintly, monk and laity, old and
young, big and small, totaling twelve pairs.
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。

There are nineteen 'pairs of opposites' related to the functions of the Essence of Mind: long and
short, evil and righteous, foolish and wise, ignorant and knowledgeable, perturbed and clam,
kind and malicious, disciplined and wrongdoing, straight and crooked, real and unreal, vicious
and just, vexation and Bodhi, permanent and transient, compassionate and harmful, joyful and
angry, generous and stingy, advancing and retreating, be born and be annihilated, Dharma body
and Physical body of Buddha and Manifestation body and Retribution body of Buddha, totaling
nineteen pairs.”

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。若全着相。即長邪見。若全執空。即長無明。

The Patriarch continued: “Knowing how to apply these thirty six ‘pairs of opposites’ is the
‘Way’ that connects all the Sutras. Avoid the two extreme views in your ‘coming’ and ‘going’
when converse with others regarding the functions of the Essence of Mind. We should outwardly
stay away from forms while amidst forms, and inwardly stay away from ‘void’ while in the
‘void’. Total attachment to forms will lead to heretic views while ignorance will intensify if one
totally dwells in the void.

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。

Those who hold on to the ‘void’ would blaspheme the Sutra by maintaining that the written word
is not necessary and so is the spoken which is another form of the written word. They
furthermore add that it is not necessary to establish the written words in order to attain
Buddhahood. However, even these two words ‘not establish’ are written words. When they hear
people preach, they vilify them for being attached to ‘words’. You all should know that although
self-delusion is tolerable, slander of the Buddhist scriptures is another matter. Slander not the
scriptures or you will incur countless sins.

若著相於外而作法求真。或廣立道場。說有無之過患。如是之人累刧不可見性。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。
He who seeks the truth by clinging to external forms, or setting up ceremonial halls everywhere
to expound the mistakes and troubles of believing in ‘Existence’ or ‘Non-Existence’ will never
realize his Essence of Mind in eons. We must tread the path according to the Dharma but do not
keep our mind blank by not thinking about anything so as not to create obstacles in the
understanding of the Dharma. If listening to and not practicing the Dharma, it will give rise to
heretic views. Just tread the path according to the Dharma and preach without clinging to forms.
If you understand what I said, then preach accordingly, apply accordingly, practice accordingly
and act accordingly, then you will not lose the original intent of our school.

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
一問一答。餘問一依此作。即不失理也。
If someone asks you the meaning, and it is about ‘existence’, you answer with ‘non-existence’;
if the question is about ‘non-existence’, you answer with ‘existence’. If the question is about
‘worldliness’, you answer with ‘saintliness’; if the question is about ‘saintliness’, you answer
with ‘worldliness’. From the interdependence of the two opposites, the doctrine of the ‘Mean’
will emerge. If you answer each and every question in this manner, you will not be far from the
truth.

設有人問何名為暗。答云明是因暗是緣。明沒則暗。以明顯暗。以暗顯明。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。

Suppose someone asks what is called ‘darkness’, your answer should be ‘light’ is the direct cause
and darkness is the indirect cause. Darkness appears when there is no light. We use light to
reveal darkness and use darkness to reveal light. From the interdependence of the two opposites
such as ‘coming’ and ‘going’, the doctrine of the ‘Mean’ will emerge. All other questions should
also be so treated. All of you should henceforth follow this doctrine in passing on the Dharma
from generation to generation in order not to lose the original intent of our school.”

師於太極元年𡈼子。延和七月。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。

In the seventh moon of the first year of Tai Ji (also named Ren Zi or Yan He), the Patriarch sent
some of his disciples to Guo En Monastery in Xin Zhou to have a pagoda built. He told them to
rush the work and the pagoda was completed in the late summer of the following year. On the
first day of the seventh moon of that year, the Patriarch gathered his disciples and addressed
them as follows, “I will leave this world in the eighth moon. If you have any doubts, ask me
soon so I can clear them up for you to remove all your delusions. There will be no one to teach
you after I am gone.” Upon hearing this, Fa Hai and others were all in tears except Shen Hui,
who remained unperturbed and tearless.
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。若吾不知去處。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。衆僧作禮。請師作偈。偈曰。

The Patriarch said, “Young Master Shen Hui is the only one who saw no difference between
good and evil, was not moved by praise or slender, and did not become sad or happy while all
the rest of you did not get it. What path have you been following in your training all these years
in this mountain? Now for whom are you weeping?  If you worry about my not knowing where I
am going, I do know where I am going or else I would not have announced to you beforehand!
So you wept because you did not know where I was going, for if you knew where I was going
then you would not have wept! The essence of Mind intrinsically does not have birth or death,
nor comes and goes. You all please sit and I will read you a stanza on the real and false, and on
motion and stillness. So when you choose to recite this stanza, you are agreeing with me. When
you practice the Dharma according to this stanza, you will not lose the original intent of our
school”. All the monks bowed and asked the Master to compose the stanza, which reads as
follows:

一切無有真。 Nothing in life is real,

不以見於真。 So free thyself from the perception of reality.

若見於真者。  He who believes in reality by perception,

是見盡非真。 Will find out that perception is total illusion.

若能自有真。  To seek truth in your own nature,

離假即心真。   Just stay away from illusion.

自心不離假。 If one is bound by illusion,

無真何處真。   Where is reality amidst illusion?

有情即解動。 Sentient beings are mobile;

無情即不動。   The inanimate objects are motionless; 

若修不動行。  If one trains to be motionless,

同無情不動。   One is like the inanimate objects. 

若覓真不動。 Should one seek true immobility,

動上有不動。 There is true immobility among all moving things.

不動是不動。  Motionless is not true immobility;

無情無佛種。 Just like no Buddha nature in the inanimate objects.

能善分別相。 Be good at distinguishing various forms, 

第一義不動。 But move not away from ‘first principle’.

但作如此見。    If one’s perception agrees with the above,

即是真如用。   It is Bodhi in action.

報諸學道人。 Hark, you seekers of the ‘Way’,

努力須用意。   Be diligent and take heed.

莫於大乘門。   Do not be a follower of the Mahayana School,

却執生死智。 Yet believes in the wheel of birth and death.

若言下相應。 If these words resonate,

即共論佛義。   Then let us discuss Buddhism.

若實不相應。 If they do not resonate,

合掌令歡喜。 Then let us cheer them with our palms together.

此宗本無諍。   There should be no dispute in our school;

諍即失道意。   Dispute is incompatible with our doctrine;

執逆諍法門。    To disregard this rule and dispute,

自性入生死。   Subjects one's own nature to the wheel of birth and death.
時徒衆聞說偈已。普皆作禮。並體師意。各各攝心。依法修行。更不敢諍。
Once the disciples heard this stanza, they all bowed in agreement with the intent of the
Patriarch.  Each focused on practicing the Dharma according to this stanza and never dared to
dispute.

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
至於今。鈔錄流行。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。然據先祖達摩大師付授偈意。
衣不合傳。偈曰。

Knowing the Patriarch would not be long in this world, Elder Fa Hai bowed again and asked,
“After your passing, who will inherit the robe and Dharma?” The Patriarch replied, “Since the
day I started preaching in Da Fan Monastery until now, all the sermons were recorded in a
widely circulated volume titled ‘Sutra on the Treasure of the Dharma Spoken on the Altar’. You
all should preserve it so as to pass it down from generation to generation for the salvation of all
the sentient beings. Just preach by this Sutra, the so called ‘the Orthodox Dharma’.  I will preach
the Dharma to all of you but will not handover the robe. Although your faith is deep, firm and
without any doubt so can shoulder this great task, yet according to the meaning of the stanza
passed down by the first Patriarch Bodhiharma, the robe is not to be passed down to posterity.
His stanza reads as follows:

吾本來茲土。  I originally came to this land 

傳法救迷情。 To preach the Dharma so as to deliver the deluded.

一華開五頁。 Blossomed hath the flower into five petals,

結果自然成。 Cometh fruits naturally.

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。不念利益成壊等事。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。

The Patriarch added, “Informed friends, each of you should clear your mind and listen to my
explanation: He who wishes to acquire Buddha Knowledge must attain both states of ‘Deep
Samadhi of a single form’ and ‘Deep Samadhi of a single practice’. If you do not dwell on any
circumstance anywhere nor have love or hatred in it, neither grasp nor abandon, mind not profit
nor win or lose, be relaxed and serene, be humble mingling with others and be simple and
dispassionate, then you have achieved the state of ‘Deep Samadhi of a single form’. If you can
be pure and honest on all occasions whether walking, standing, sitting or reclining, not moving
away from the ‘Way’ till you are in the land of purity, then you have achieved the state of ‘Deep
Samadhi of a single practice’.

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。悉皆發生。承吾旨者決獲菩提。依吾行者定證妙果。聽
吾偈曰。

He who possesses both kinds of Samadhi is like the earth with seeds sown therein. Buried in the
mud, the seeds receive nourishment therefrom and grow, ripen and bear fruits. ‘A single form’
and ‘A single practice’ are also like this. My teaching is like the seasonal rain that moistens the
vast earth. Your individual Buddha nature is like all kinds of seeds which sprout upon receiving
the timely moisture. He who abides by my doctrine will certainly attain Bodhi and whoever
practices according to my teaching will certainly attain Nirvana. Listen to my stanza:

心地含諸種。  The mind holds various seeds,

普雨悉皆萌。   That sprout when cometh the all-pervading rain.

頓悟華情已。 When the epiphany of the Dharma rids all delusions,

菩提果自成。  Bodhi fruit comes naturally.

師説偈已。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。此心本浄。
無可取捨。各自努力。隨緣好去。爾時徒眾作禮而退。

After finishing the stanza, the Patriarch added, “The Dharma is non-dual and so is the mind. The
‘Way’ is pure and has no forms. You all should refrain from contemplating stillness or a blank
mind. The mind by nature is pure, and there is nothing to grasp or abandon. Each of you should
work hard to go wherever circumstances may lead.” Thereupon all the disciples bowed and
retreated.

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。猶示湼
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。師曰落葉歸根。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。

On the 8th day of the 7th Moon, the Patriarch suddenly told his disciples, ‘I would like to return
to Xin Zhou. Could you all quickly get a boat ready?” They all implored him adamantly to stay.
The Patriarch said, “All Buddhas who had appeared in this world still had to go through an early
death before entering Parinirvana. It seems logical that any coming must be followed by going.
There must be a place for my physical body to return.” The disciples asked, “How soon will you
return?” The Patriarch said, “Fallen leaves will revert to their roots, so I cannot tell you when I
will return.” They asked again, “To whom, Sir, will you pass on the mind imprint of the
Orthodox Dharma?” The Patriarch said, “The person who possesses the ‘Way’ will get it and
those who have no worldly mind will understand. They further asked, “Will any calamity befall
you afterwards?” The Patriarch said,” Five to six years after my passing, someone will come to
take my head. Listen and take note:

頭上養親。   Taking my head to provide for his parents,

口裏須餐。    As the mouths must be fed.

遇滿之難。 When the calamity of ’Man’ befalls,

楊柳為官。 The officials will be Yang and Liu.

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。

The Patriarch added, “Seventy years after my passing, two Bodhisattvas will come from the East,
one a Bhikkhu and the other a layman, to contemporaneously preach and convert. They will also
build our school, renovate our monasteries and nurture a great number of followers.” The
disciples asked, “For how many generations has the Dharma been transmitted since the
appearance of the earliest Buddha?” The Patriarch replied, “There were countless Buddhas who
had appeared in this world but let us begin with the last seven Buddhas. They are:

In the past eon of Solemnity: Buddha Vipassin, Buddha Sikhin and Buddha Vessabhu  In the
present eon of Virtue: Buddha Kakusundha, Buddha Konagamana, Buddha Kassapa and Buddha
Gautama, totaling seven Buddhas.

釋迦文佛首傳摩訶迦葉尊者。第二阿難尊者。第三商那和修尊者。第四優婆毱多尊者。第五提多
迦尊者。第六彌遮迦尊者。第七婆須蜜多尊者。第八佛䭾難提尊者。第九伏䭾蜜多尊者。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。二十八菩提達摩尊者。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。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。

From Buddha Gautama, the Dharma was transmitted to the following Patriarchs: 1st Arya
Mahakasyapa, 2nd Arya Ananda, 3rd Arya Sanavasa, 4th Arya Upagupta, 5th Arya Dhritaka,
6th, Arya Michaka, 7th Arya Vasumitra, 8th Arya Buddhanandi, 9th  Arya Buddhamitra, 10th
Arya Parsva, 11th Arya Punyayasas, 12th Bodhisattva Asvaghosa, 13th Arya Kapimala, 14th
Bodhisattva Nagarjuna, 15th Kanadeva 16th Arya Rahulata, 17th Arya Sanghanandi, 18th Arya
Sanghayasas, 19th Arya Kumarata 20th Arya Jayata, 21th Arya Vasubandhu 22nd  Arya Manura,
23rd Arya Haklenayasas,  24th Arya Sinha, 25th Arya Vasiastia, 26th Arya Punyamitra, 27th
Arya Prajnatara, 28th Arya Bodhidharma( the 1st Patriarch in China), 29th Grand Master Hui
Ke, 30th Grand Master Seng Can, 31th Grand Master Dao Xin, 32th Grand Master Hong Zen

I, Hui Neng, am the 33rd Patriarch. The Dharma was passed down from one Patriarch to
another. You all should in turn pass it down to posterity so as not to disrupt the tradition.

大師先天二年癸丑歲八月初三日於國恩寺齋罷。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。是即佛性。若
不識眾生。萬劫覓佛難逢。

On the 3rd day of the 8th Moon of the year of Gui Chou, or the 2nd year of Xian Tian reign, after
a meal at the Guo En Monastery, the Patriarch addressed his disciples, “You all take your seats
and I will bid you farewell.” Fa Hai asked, “Sir, what teaching will you leave behind so people
under delusion in future generations may realize their Buddha nature?” The Patriarch replied,
“You all listen carefully, people under delusion in future generations will realize their Buddha
nature as long as they can recognize the sentient beings in themselves. Otherwise, Buddhahood
will not be found in eons.

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。衆生是佛。自性邪險。佛是衆生。汝等心若
險曲。即佛在眾生中。一念平直。即是衆生成佛。

Let me show you how to recognize the sentient being in your own mind and see your own
Buddha nature. To see your Buddha nature, you only need to recognize the sentient being in you.
For it is the sentient beings that make you fail to see the Buddha in you. It is not Buddha that
deludes the sentient beings. When self-nature is realized, the sentient being is a Buddha. When it
is under delusion, the Buddha becomes a sentient being. He who understands that the Essence of
Minds is the same in all beings, is a Buddha. When a person’s Essence of mind is evil and
malicious, he is a sentient being. If your mind is malicious and crooked, you are a sentient being
with Buddha nature latent in you. But if the thought is impartial and honest, the sentient being
becomes a Buddha.

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。

Within our mind there is a Buddha and the Buddha within is the true Buddha. If there is no
Buddha in your mind, where can the true Buddha be sought? Your own mind is the true Buddha,
so have no doubts about it! Nothing can be established outside your mind because all things or
phenomena are generated from your mind. Therefore the Sutra says ‘When the mind is active,
various things come into being, and when it ceases to be active, all things disappear’. I now leave
you a parting stanza titled ‘The Essence of Mind is the True Buddha’. Future generations who
understand the meaning of this stanza will realize their Essence of Mind and attain Buddhahood.
The stanza reads as follows:

真如自性是真佛。   The Essence of Mind is the true Buddha;

邪見三毒是魔王。   The heretic views and the three poisonous elements are Satan.

邪迷之時魔在舍。   Satan stays when one is under delusion;

正見之時佛在堂。   Buddha reigns when vision is correct.

性中邪見三毒生。   When one’s heretic views resulting from the three poisonous elements arise,

即是魔王來往舍。   Is the time when Satan is indeed in residence.

正見自除三毒心。 The correct vision will naturally eliminate the mind’s three poisonous
elements, 

魔變成佛真無假。   And Satan turns into Buddha, true through and through.

法身報身及化身。   Dharma body, retribution body and manifestation body

三身本來是一身。   Are but three in one body of Buddha.

若向性中能自見。 Once one’s Essence of Mind is realized,

即是成佛菩提因。 The seed of Bodhi is sown.

本從化身生浄性。 Manifestation body gives birth to pure Buddha nature,

淨性常在化身中。 Which remains in the manifestation body always.

性使化身行正道。 The pure Buddha nature guides the manifestation body in the correct path,

當來圓滿真無窮。  And perfection will surely be without end.

婬性本是淨性因。   Pure Buddha nature is an outgrowth of lewd nature,

除婬即是淨性身。 Once lewd nature is removed, pure Buddha nature is revealed.

性中各自離五欲。    Should you rid the five sense-objects in your nature,

見性剎那即是真。   Then truth comes in an instant when you realize the Essence of Mind.
今生若遇頓教門。  If one happened to come across in life the teaching of the Epiphany
School,

忽遇自性見世尊。 All of a sudden one would see one’s own nature and the Sakymuni Buddha.

若欲修行覓作佛。    If one were to seek Buddhahood by practicing certain doctrines,

不知何處擬求真。  One would not know where to seek the Truth.

若能心中自見真。  If one can see the truth in one's own mind,

有真即是成佛因。 Truth is the seed which leads to Buddhahood.

不見自性外覓佛。    To seek Buddhahood from without but not realizing one’s own nature,

起心總是大癡人。 Such thought belongs to a fool indeed.

頓教法門今已留。 The Epiphany School is here to be passed down to posterity,

救度世人須自修。   So cultivate yourself to deliver the sentient beings.

報汝當來學道者。 Hark, you future followers,

不作此見大悠悠。  It will be total waste of time if this view is not held.

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。

At the end of his stanza, the Patriarch added, “You all take good care of yourselves. After my
passing, skip worldly emotion of sobbing with tears like falling rain, do not accept condolences
or dress in mourning garb; otherwise you are not my disciples. Such behavior also does not
conform to the Orthodox teaching. Just realize your own Essence of Mind and see your own
nature, which neither moves nor be still, is neither born nor ceases to exist, is neither going or
coming, is indifferent to right or wrong and is neither staying nor going. In case your mind has
been under delusion and cannot understand what I mean, I will hereby repeat so as to make you
see your own nature. After my passing, practice according to this instruction as if I were still
present. If you go against my teaching, you would reap no benefit whether I am present or not.
He then uttered another stanza:

兀兀不修善。 Being serene and tranquil, he accumulates no virtue;

騰騰不造惡。 Being vibrant and passionate, he commits no sin;

寂寂斷見聞。   Being calm and silent, he blocks out all sight and sound;

蕩蕩心無着。   Yet like the waves, his mind abides nowhere.

師説偈已。端座至三更。忽謂門人曰。吾行矣。奄然遷化。於時異香滿室。白虹屬地。林木變白。
禽獸哀鳴。

After uttering the stanza, the Patriarch sat upright till midnight. Then he abruptly told his
disciples, “I am going now.” and passed away all of a sudden. At that moment, a peculiar
fragrance filled the room, a lunar rainbow appeared across the sky and arched towards the earth,
the forest turned white and all the birds and animals wailed.

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。香烟指處。師所歸焉。時
香煙直貫曹溪。

In the 11th Moon of that year, the officials of three prefectures, Guang Zhou, Shao Zhou and Xin
Zhou together with his disciples, Bhikkhus and laymen fought among themselves to keep the
remains of the Patriarch in their district. Unable to reach an agreement, they burnt incense and
prayed that wherever the smoke drifted would be the resting place of the Patriarch. It so
happened, the smoke drifted straight towards Cao Xi.

十一月十三日遷神龕倂所傳衣鉢而回。次年七月二十五日出龕。弟子方辯以香泥上之。門人憶念
取首之記。遂先以鐵葉漆布。固護師頸入塔。忽於塔內白光出現。直上衝天。三日始散。

On the 13th day of the 11th Moon, the Patriarch’s sacred shrine together with the inherited robe
and bowl were transported back there. On the 25th day of the 7th Moon of the following year,
the body was taken out of the shrine and plastered with incense-clay by his disciple Fang Bian.
Remembering what the Patriarch had said about the removal of his head by someone after his
passing, the disciples reinforced his neck by wrapping it with iron sheets and lacquered cloth
before placing the body into the stupa as a precaution. As they did that, all of a sudden, there
was a flash of white light inside the stupa that shot straight to the sky and lingered there for three
days.

韶州奏聞。奉敕立碑。紀師道行。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。得旨嗣法者四十三人。悟道超凡者莫知其數。達摩所傳信衣。中宗𧶽磨衲寶鉢。及方辯塑
師真相。幷道具等。主塔侍者尸之。永鎮寶林道場。流傳壇經以顯宗旨。此皆興隆三寶。普利羣
生。
The officials of Shao Zhou reported the Patriarch’s passing to the imperial court, thereupon a
tablet was erected per imperial order to commemorate the Patriarch’s religious life. The
inscription read as follows: “The Patriarch lived for 76 years, inherited the robe at 24, had his
head shaved and was ordained at 39. He preached for the deliverance of all sentient beings for 37
years. Forty three disciples received his Dharma and became his successors, and countless were
enlightened and became better sentient beings. The robe passed down by Bodhidharma as a
symbol of trust, the Mo Na robe and the crystal bowl bestowed by Emperor Zhong Zong, the
Patriarch's life-like statue sculpted by Fang Bian and other religious articles were entrusted to the
attendant of the stupa to be kept as a permanent collection in Bao Lin Monastery. The book
of‘Sutra Spoken by the Patriarch’ was widely circulated to spread the principles and objects of
the Epiphany School. All these steps were taken to glorify the ‘Three Treasures’ (Buddha,
Dharma and Discipline) and for the general welfare of all sentient beings.”

整部經文完( End of Sutra )

     
   

附錄 (守塔沙門令韜錄)

APPENDIX ( Recorded by Stupa keeper Monk Ling Tao)

師入塔後。至開元十年𡈼戌八月三日夜半。忽聞塔中拽鐵索聲。眾僧驚起。見一孝子從塔中走出。
尋見師頸有傷。具以賊事聞於州縣。

After interment of the Patriarch’s remains in the stupa, suddenly there was a noise the night of
the 3rd day of the 8th Moon of the year of Ren Xu, in the 10th year of Kai Yuan period, as if an
iron chain was being dragged in the stupa. All the Bhikkhus were awakened and startled. They
saw a person in mourning garb leave the stupa and later damage was found to the Patriarch’s
neck. They reported this incident as theft to the Prefecture and County authorities.
縣令楊侃剌使柳無忝得牒。切加擒捉。五日於石角村捕得賊人。送韶州鞫問。云姓張名浄滿。汝
州梁縣人。於洪州開元寺受新羅僧金大悲錢二十千。令取六祖大師首。歸海東供養。

After receiving the report, County Magistrate Yang Kan and Prefect Liu Wu Tian immediately
issued a warrant for the arrest of the culprit. Five days later, the culprit was apprehended in Shi
Jiao Village and sent to Shao Zhou for interrogation. He gave his name as Zhang Jing Man, a
native of Liang County in Ru Zhou. He confessed he had received twenty thousand mace coins
from a Korean Bhikkhu named Jin Da Bei at Kai Yuan Monastery in Hong Zhou to fetch
Patriarch’s head and take it back to Korea for veneration.

柳守聞狀。未即加刑。乃躬至曹溪問師上足令韜曰。如何處斷。韜曰。若以國法論。理須誅夷。
但以佛教慈悲。寃親平等。況彼求欲供養。罪可恕矣。柳守加歎曰。始知佛門廣大。遂赦之。

Prefect Liu withheld sentencing after his confession, but went to Cao Xi in person to consult the
Patriarch’s senior disciple Ling Tao as to how to handle the case. Tao said, “According to State
law, he should be put to death, but Buddhism stresses mercy, treating friends and foe alike.
Besides, his motive is for religious veneration so he could be pardoned.” Prefect Liu exclaimed,
“Only now do I realize how inclusive Buddhism is!”. He then set the prisoner free.

上元元年肅宗遣使就請師衣鉢歸內供養。至永泰元年五月五日代宗夢六祖大師請衣鉢。七日勅刺
史楊緘云。

In the first year of the Shang Yuan reign, Emperor Su Zong dispatched an envoy to escort the
Patriarch’s inherited robe and bowl to the royal palace for veneration. They were kept there till
the first year of the Yong Tai reign. On the 5th day of the 5th Moon of that year, Emperor Dai
Zong had a dream in which the Patriarch asked for his robe and bowl. On the 7th day, an edict
was issued to Prefect Yang Jian as follows:

朕夢感能禪師請傳衣袈裟却歸曹溪。今遣鎮國大將軍劉崇景頂載而送。朕謂之國寶。卿可於本寺
如法安置。專令僧眾親承宗旨者。嚴加守護。勿令遺墜。

“Whereas His Majesty dreamt of Dhyana Master Neng asking for the restitution of the inherited
robe and bowl to Cao Xi, National Defense Marshal Liu Chong Jing is thus dispatched to carry it
with due respect. His Majesty regards them as national treasure, you, my subject, may install
them in the Monastery according to your rituals. Express orders are given to the Bhikkhus who
are the Patriarch’s disciples to guard them with special security against loss and breakage.” 
後或為人偷竊。 皆不遠而獲。如是者數四。憲宗謚大鑑禪師。塔曰元和靈照。其餘事蹟。係載唐
尚書王維刺史柳宗元刺史劉禹錫等碑。守塔沙門令韜錄。

The relics were later stolen but were recovered close to the Monastery. This happened four
times. Emperor Xian Zong conferred on the Patriarch posthumously the title ‘Dhyana Master Da
Jian’ with epigraphy ‘Yuan He Ling Zhao’ on the stupa. His other accomplishments were
recorded on tablets written by Tang Minister Wang Wei, Prefect Liu Zong Yuan and Prefect Liu
Yu Xi.

(Recorded by Stupa keeper Monk Ling Tao)