T48n2007_南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師于韶州大梵寺施法壇經
大正藏第 48 冊 No. 2007 南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師于韶州大梵寺施法壇經
No. 2007
南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師于韶州大梵寺施法壇經一卷
兼授無相戒弘法弟子法海集記
惠能大師于大梵寺講堂中，升高座，說摩訶般若波羅蜜法，授無相戒。其時座下僧尼、道俗一萬餘人，韶州刺史韋據及諸官僚三十餘人，儒士三十餘人，同請大師說摩訶般若波羅蜜法。刺史遂令門人僧法海集記，流行後代，與學道者承此宗旨，遞相傳授，有所依約，以為稟承，說此《壇經》。
能大師言：「善知識！凈心念摩訶般若波羅蜜法。」大師不語，自凈心神，良久乃言：「善知識靜聽：惠能慈父，本官范陽，左降遷流嶺南，作新州百姓。惠能幼小，父亦早亡。老母孤遺，移來南海。艱辛貧乏，於市賣柴。忽有一客買柴，遂領惠能至於官店，客將柴去。惠能得錢，卻向門前，忽見一客讀《金剛經》。惠能一聞，心明便悟。乃問客曰：『從何處來，持此經典？』客答曰：『我于蘄州黃梅縣東馮茂山，禮拜五祖弘忍和尚，現今在彼，門人有千餘眾。我于彼聽見大師勸道俗，但持《金剛經》一卷，即得見性，直了成佛。』惠能聞說，宿
{ "translations": [ "現代漢語譯本\n大正藏第 48 冊 No. 2007 《南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師于韶州大梵寺施法壇經》\n\nNo. 2007\n\n《南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師于韶州大梵寺施法壇經》一卷\n\n兼授無相戒弘法弟子法海集記\n\n惠能大師于大梵寺講堂中，登上高座，宣講摩訶般若波羅蜜法，並傳授無相戒。當時座下有僧尼、道士、俗家弟子一萬餘人，韶州刺史韋據及各級官員三十餘人，儒生三十餘人，一同請求大師講解摩訶般若波羅蜜法。刺史於是命令門人僧法海記錄整理，流傳後世，讓學道之人能夠依據此宗旨，互相傳授，有所遵循，以此作為傳承，講述這部《壇經》。\n\n惠能大師說：『各位善知識！請以清凈之心念誦摩訶般若波羅蜜法。』大師沒有說話，自己先 очистить 心神，過了很久才說：『各位善知識，請安靜聽講：惠能的父親，原籍范陽，因被貶謫而流放到嶺南，成為新州的百姓。惠能年幼時，父親就去世了。老母親孤苦伶仃，搬到南海居住。生活艱辛貧困，靠在市場上賣柴為生。有一天，一位客人買柴，就領惠能到官店，客人把柴拿走了。惠能得了錢，回到門前，忽然看見一位客人在讀《金剛經》。惠能一聽，心中豁然開朗，便問客人說：『您從哪裡來，帶著這部經典？』客人回答說：『我在蘄州黃梅縣東邊的馮茂山，禮拜五祖弘忍（Hongren）和尚（是指禪宗五祖弘忍大師），他現在就在那裡，門下有一千多弟子。我在那裡聽見大師勸導僧人和俗人，只要持誦《金剛經》一卷，就能明心見性，直接成就佛果。』惠能聽了這話，』」 ], "english_translations": [ "English version\nT48 No. 2007 The Platform Sutra of the Sixth Patriarch Huineng at Dafan Temple in Shaozhou: The Sutra of the Ultimate Mahāyāna Prajñāpāramitā of the Southern School of Sudden Enlightenment\n\nNo. 2007\n\nThe Platform Sutra of the Sixth Patriarch Huineng at Dafan Temple in Shaozhou: The Sutra of the Ultimate Mahāyāna Prajñāpāramitā of the Southern School of Sudden Enlightenment, one volume\n\nRecorded by Dharma-disciple Fahai, who also received the formless precepts and propagated the Dharma.\n\nMaster Huineng, in the lecture hall of Dafan Temple, ascended the high seat and expounded the Mahāprajñāpāramitā Dharma, and transmitted the formless precepts. At that time, there were over ten thousand monks, nuns, Daoists, and lay disciples seated below, along with the Prefect of Shaozhou, Wei Ju, and over thirty officials, and over thirty Confucian scholars, who together requested the Master to explain the Mahāprajñāpāramitā Dharma. The Prefect then ordered his disciple, the monk Fahai, to record and compile it, so that it could be circulated to later generations, allowing those who study the Way to rely on this principle, transmit it to each other, have something to depend on, and take it as their inheritance, thus speaking this 'Platform Sutra'.\n\nMaster Huineng said: 'Good Knowing Advisors! With a pure mind, recite the Mahāprajñāpāramitā Dharma.' The Master did not speak, but purified his own mind and spirit. After a long while, he said: 'Good Knowing Advisors, listen quietly: Huineng's compassionate father, originally from Fanyang, was demoted and exiled to Lingnan, becoming a commoner of Xinzhou. Huineng was young when his father passed away. His elderly mother was left alone, and they moved to the South Sea. Living in hardship and poverty, they sold firewood in the market. Suddenly, a customer bought firewood and led Huineng to the official shop, where the customer took the firewood away. Huineng received the money and returned to the front of the gate, when he suddenly saw a customer reading the 'Diamond Sutra' ('Vajracchedikā Prajñāpāramitā Sūtra'). Upon hearing it, Huineng's mind became clear and he awakened. He then asked the customer: 'Where do you come from, carrying this scripture?' The customer replied: 'I am at Fengmao Mountain, east of Huangmei County in Qizhou, paying respects to the Venerable Hongren (弘忍) (referring to the Fifth Patriarch Hongren of the Chan school), who is currently there, with over a thousand disciples. I heard the Master there advising monks and laypeople that by simply upholding and reciting one volume of the 'Diamond Sutra', one can see one's nature and directly attain Buddhahood.' Upon hearing this, Huineng,'" ] }
業有緣，便即辭親，往黃梅馮茂山禮拜五祖弘忍和尚。」
弘忍和尚問惠能曰：「汝何方人？來此山禮拜吾，汝今向吾邊，復求何物？」惠能答曰：「弟子是嶺南人，新州百姓，今故遠來禮拜和尚，不求余物，唯求作佛。」大師遂責惠能曰：「汝是嶺南人，又是獵獠，若為堪作佛！」惠能答曰：「人即有南北，佛性即無南北；獵獠身與和尚不同，佛性有何差別？」大師欲更共語，見左右在旁邊，大師便不言，遂發遣惠能令隨眾作務。時有一行者，遂差惠能于碓坊踏碓八個餘月。
五祖忽於一日喚門人盡來，門人集訖。五祖曰：「吾向汝說，世人生死事大。汝等門人，終日供養，只求福田，不求出離生死苦海。汝等自性迷，福門何可救汝？汝等且歸房自看，有知惠者，自取本性般若知之，各作一偈呈吾。吾看汝偈，若悟大意者，付汝衣法，稟為六代。火急作！」
門人得處分，卻來各至自房，遞相謂言：「我等不須澄心用意作偈，將呈和尚。神秀上座是教授師，秀上座得法后，自可依止，偈不用作！」諸人息心，盡不敢呈偈。時大師堂前有三間房廊，於此廊下供養，欲畫楞伽變，並畫五祖大師傳授衣法流行後代為記。畫人盧珍看壁了，明日下手。
上座神秀思惟：「諸人不呈心偈，緣我為教授
【現代漢語翻譯】 現代漢語譯本：『弟子因為業緣成熟，就告別了父母，前往黃梅縣馮茂山禮拜五祖弘忍（Hongren）和尚。』 弘忍（Hongren）和尚問惠能（Huineng）說：『你是哪裡人？來這座山禮拜我，現在到我這裡來，又想求什麼？』惠能（Huineng）回答說：『弟子是嶺南人，新州的百姓，現在特地遠道而來禮拜和尚，不求其他東西，只求成佛。』大師於是責備惠能（Huineng）說：『你是嶺南人，又是獵戶，怎麼能成佛！』惠能（Huineng）回答說：『人有南北之分，佛性卻沒有南北之分；獵戶的身體與和尚不同，佛性有什麼差別呢？』大師想再和他說話，看到左右的人在旁邊，大師便不說話了，於是打發惠能（Huineng）讓他跟隨眾人做工。當時有一個行者，就安排惠能（Huineng）在碓坊里踩碓八個多月。 五祖（Fifth Patriarch）忽然有一天叫所有門人前來，門人到齊后。五祖（Fifth Patriarch）說：『我告訴你們，世人生死是大事。你們這些門人，整天供養，只求福田，不求脫離生死苦海。你們自性迷惑，福報怎麼能救你們？你們暫且回房自己觀察，有智慧的人，自己領悟本性般若智慧，各自作一首偈呈給我。我看你們的偈，如果領悟了大意，就把衣法傳給你，讓你成為第六代祖師。趕快去做！』 門人得到吩咐，就各自回到自己的房間，互相說道：『我們不必靜下心來認真作偈，拿去呈給和尚。神秀（Shenxiu）上座是教授師，神秀（Shenxiu）上座得法后，自然可以依靠他，偈就不用作了！』眾人停止用心思索，都不敢呈偈。當時大師堂前有三間房廊，在這房廊下供養，想要畫《楞伽經變》，並畫五祖大師（Fifth Patriarch）傳授衣法流傳後代的記錄。畫匠盧珍（Luzhen）看完墻壁后，說明天開始作畫。 上座神秀（Shenxiu）心想：『眾人不呈心偈，是因為我是教授師。』
【English Translation】 English version: 'The disciple, due to karmic affinity, bid farewell to his parents and went to Fengmao Mountain in Huangmei to pay respects to the Fifth Patriarch, Hongren (Hongren, the Fifth Patriarch of Chan Buddhism).' The Venerable Hongren (Hongren) asked Huineng (Huineng): 'Where are you from? What do you seek from me by coming to this mountain to pay respects? What do you want?' Huineng (Huineng) replied: 'This disciple is a commoner from Xinzhou in Lingnan. I have come from afar to pay respects to the Venerable One, seeking nothing else but to become a Buddha.' The Master then rebuked Huineng (Huineng), saying: 'You are from Lingnan and a barbarian hunter; how can you become a Buddha!' Huineng (Huineng) replied: 'People are distinguished by north and south, but the Buddha-nature is not. Although the hunter's body differs from the Venerable One's, what difference is there in the Buddha-nature?' The Master wanted to speak further, but seeing those nearby, he remained silent and sent Huineng (Huineng) to work with the others. A monastic assigned Huineng (Huineng) to tread the mortar in the mill for over eight months. One day, the Fifth Patriarch (Fifth Patriarch) suddenly summoned all his disciples. When they had gathered, the Fifth Patriarch (Fifth Patriarch) said: 'I tell you, the matter of life and death is of great importance to people. You disciples make offerings all day long, seeking only blessings, not seeking to escape the sea of suffering of birth and death. Your self-nature is deluded; how can blessings save you? Return to your rooms and examine yourselves. Those with wisdom should realize the prajna (prajna, wisdom) of their original nature and each compose a verse to present to me. I will examine your verses, and if anyone understands the great meaning, I will transmit the robe and Dharma to him, making him the Sixth Patriarch. Be quick about it!' Having received these instructions, the disciples returned to their rooms and said to one another: 'We need not calm our minds and exert ourselves to compose verses to present to the Venerable One. The senior Shenxiu (Shenxiu) is the teaching master. After Shenxiu (Shenxiu) receives the Dharma, we can rely on him. There is no need to compose verses!' The others ceased their efforts and dared not present any verses. At that time, there were three rooms in the corridor in front of the Master's hall, where offerings were made. It was intended to paint the 'Transformation of the Lankavatara Sutra' and a record of the Fifth Patriarch's (Fifth Patriarch) transmission of the robe and Dharma to future generations. The painter Luzhen (Luzhen) examined the walls and said he would begin painting the next day. The senior Shenxiu (Shenxiu) thought: 'The others are not presenting verses because I am the teaching master.'
師，我若不呈心偈，五祖如何得見我心中見解深淺？我將心偈上五祖呈意，求法即善，覓祖不善，卻同凡心奪其聖位。若不呈心偈，終不得法。」良久思惟，甚難甚難！夜至三更，不令人見，遂向南廊下中間壁上題作呈心偈，欲求衣法。「若五祖見偈，言此偈語，若訪覓我，我見和尚，即云是秀作。五祖見偈言不堪，自是我迷，宿業障重，不合得法，聖意難測，我心自息。」秀上座三更于南廊下中間壁上秉燭題作偈，人盡不知。偈曰：
「身是菩提樹， 心如明鏡臺， 時時勤拂拭， 莫使有塵埃。」
神秀上座題此偈畢，卻歸房臥，並無人見。五祖平旦，遂喚盧供奉來南廊下，畫楞伽變。五祖忽見此偈，讀訖，乃謂供奉曰：「弘忍與供奉錢三十千，深勞遠來，不畫變相也。《金剛經》云：『凡所有相，皆是虛妄。』不如留此偈，令迷人誦。依此修行，不墮三惡；依法修行，人有大利益。」大師遂喚門人盡來，焚香偈前，眾人入見已，皆生敬心。弘忍曰：「汝等盡誦此偈者，方得見性，依此修行，即不墮落。」門人盡誦，皆生敬心，喚言善哉！五祖遂喚秀上座于堂內，問：「是汝作偈否？若是汝作，應得我法。」秀上座言：「罪過！實是神秀作。不敢求祖，愿和尚慈悲，看弟子有小智惠識大意否？」五
{ "translations": [ "現代漢語譯本：", "弟子問道：『老師，如果我不呈上心偈，五祖（弘忍大師的尊稱）如何能瞭解我心中見解的深淺呢？我將心偈呈給五祖，如果求法是好的，那麼覓祖就不好了，這就像用凡人的心思去奪取聖人的地位。如果我不呈上心偈，最終是無法得到佛法的。』他長時間地思考，覺得這件事非常困難。到了半夜三更，他不讓人看見，於是在南廊下中間的墻壁上題寫了心偈，想要以此求得衣缽和佛法。他想：『如果五祖看到這首偈，說這偈語好，如果來找我，我就說是自己做的。如果五祖看到偈語說不好，那就是我自身迷惑，宿世的業障深重，不適合得到佛法，聖人的心思難以測度，我的心也就平靜了。』神秀上座在半夜三更時，在南廊下中間的墻壁上點著蠟燭題寫了偈語，沒有人知道。偈語是：", "『身是菩提樹（覺悟的象徵），心如明鏡臺（清凈的象徵），時時勤拂拭（不斷修行），莫使有塵埃（去除煩惱）。』", "神秀上座題寫完這首偈語后，就回到房間睡覺了，沒有人看見。五祖天亮后，就叫盧供奉來南廊下，畫《楞伽經變相圖》。五祖忽然看見這首偈語，讀完后，就對供奉說：『弘忍（五祖的名字）給供奉三十千錢，真是辛苦你遠道而來，不用畫變相圖了。《金剛經》說：『凡所有相，皆是虛妄。』不如留下這首偈語，讓迷惑的人誦讀。依照這偈語修行，就不會墮入三惡道（地獄、餓鬼、畜生道）；依照佛法修行，人們會有很大的利益。』大師於是叫所有的門人前來，在偈語前焚香，眾人進來看到偈語后，都生起了敬畏之心。弘忍說：『你們都誦讀這首偈語，才能見到自性（本性），依照這偈語修行，就不會墮落。』門人都誦讀這首偈語，都生起了敬畏之心，稱讚說：『太好了！』五祖於是叫神秀上座到堂內，問：『這首偈語是你寫的嗎？如果是你寫的，就應該得到我的佛法。』神秀上座說：『弟子有罪！確實是神秀寫的。我不敢求祖位，希望和尚慈悲，看看弟子有沒有小小的智慧，能夠理解其中的大意？』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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祖曰：「汝作此偈，見解只到門前，尚未得入。凡夫依此偈修行，即不墮落；作此見解，若覓無上菩提，即不可得。要入得門，見自本性。汝且去，一兩日思惟，更作一偈來呈吾，若入得門，見自本性，當付汝衣法。」秀上座去數日，作不得。
有一童子，于碓坊邊過，唱誦此偈。惠能一聞，知未見性，即識大意。能問童子：「適來誦者，是何言偈？」童子答能曰：「你不知大師言生死事大，欲傳衣法，令門人等各作一偈來呈看，悟大意，即付衣法，稟為六代祖。有一上座名神秀，忽于南廊下書無相偈一首，五祖令諸門人盡誦，悟此偈者，即見自性；依此修行，即得出離。」惠能答曰：「我此踏碓八個餘月，未至堂前，望上人引惠能至南廊下，見此偈禮拜，亦愿誦取，結來生緣，愿生佛地。」童子引能至南廊下，能即禮拜此偈。為不識字，請一人讀。惠能聞已，即識大意。惠能亦作一偈，又請得一解書人，于西間壁上提著，呈自本心，不識本心，學法無益，識心見性，即悟大意。惠能偈曰：
「菩提本無樹， 明鏡亦無臺， 佛性常清凈， 何處有塵埃？」
又偈曰：
「心是菩提樹， 身為明鏡臺， 明鏡本清凈， 何處染塵埃？」
院內徒眾，見能作此偈，盡怪，惠能卻入碓
【現代漢語翻譯】 現代漢語譯本： 祖師說：『你作的這首偈，見解只到了門前，還沒有入門。普通人依照這首偈修行，就不會墮落；但如果抱著這樣的見解去尋求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），那是得不到的。要真正入得了門，見到自己的本性。你先回去，用一兩天時間好好思索，再作一首偈來給我看，如果能入得了門，見到自己的本性，我就把衣缽傳給你。』神秀（Shenxiu）上座離開后，過了好幾天，也沒能作出新的偈。 有個童子，從碓坊邊經過，唱誦著這首偈。惠能（Huineng）一聽，就知道他還沒有見到本性，立刻明白了偈的大意。惠能問童子：『剛才你念誦的是什麼偈？』童子回答惠能說：『你不知道嗎，大師說生死是大事，想要傳衣缽，讓門人們各自作一首偈來給他看，領悟了大意，就傳衣缽，被尊為第六代祖師。有個上座名叫神秀，忽然在南廊下寫了一首無相偈，五祖讓所有的門人都誦讀，領悟這首偈的人，就能見到自己的本性；依照這首偈修行，就能得到解脫。』惠能回答說：『我在這裡踏碓八個多月，還沒到過堂前，希望您能帶惠能到南廊下，讓我看看這首偈，禮拜它，也希望誦讀它，結下來生的緣分，希望往生到佛的凈土。』童子帶惠能到南廊下，惠能就禮拜這首偈。因為不識字，就請一個人讀給他聽。惠能聽完后，立刻明白了偈的大意。惠能也作了一首偈，又請了一位會寫字的人，寫在西邊的墻壁上，表達自己的本心，不認識自己的本心，學習佛法是沒有益處的，認識心，見到本性，就領悟了大意。惠能的偈是： 『菩提（Bodhi，覺悟）本沒有樹，明鏡也並非臺， 佛性（Buddha-nature）常是清凈的，哪裡會有塵埃？』 又一首偈說： 『心就是菩提樹，身就是明鏡臺， 明鏡本來是清凈的，哪裡會染上塵埃？』 院裡的徒眾，看到惠能作了這首偈，都覺得奇怪，惠能又回到碓坊。
【English Translation】 English version: The Patriarch said, 'Your verse shows that your understanding has only reached the doorway; you have not yet entered. Ordinary people who practice according to this verse will not fall into lower realms. But with such understanding, if you seek Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is unattainable. To truly enter the door, you must see your own original nature. Go now, contemplate for a day or two, and then compose another verse and present it to me. If you have entered the door and seen your own original nature, I will transmit the robe and Dharma to you.' The Venerable Shenxiu (Shenxiu) left and after several days, was unable to compose another verse. There was a young boy who passed by the mortar room, chanting this verse. As soon as Huineng (Huineng) heard it, he knew that the author had not yet seen his nature, and he immediately understood the meaning of the verse. Huineng asked the boy, 'What verse were you chanting just now?' The boy replied to Huineng, 'Don't you know? The Great Master said that the matter of birth and death is of great importance, and he wishes to transmit the robe and Dharma. He has instructed all his disciples to each compose a verse for him to examine. Whoever understands the great meaning will receive the robe and Dharma and be recognized as the Sixth Patriarch. There is a Venerable named Shenxiu who suddenly wrote a verse of no-form on the south corridor. The Fifth Patriarch has instructed all the disciples to recite it. Whoever understands this verse will see his own nature; practicing according to this verse will lead to liberation.' Huineng replied, 'I have been pounding rice here for over eight months and have not yet been to the hall. I hope you can lead me to the south corridor to see this verse, pay homage to it, and also wish to recite it, to create affinities for future lives, and hope to be reborn in the Buddha's land.' The boy led Huineng to the south corridor, and Huineng paid homage to the verse. Because he was illiterate, he asked someone to read it to him. After Huineng heard it, he immediately understood the meaning of the verse. Huineng also composed a verse and asked a literate person to write it on the west wall, expressing his own original mind. Without recognizing one's own original mind, learning the Dharma is of no benefit. Recognizing the mind and seeing the nature is to understand the great meaning. Huineng's verse said: 'Bodhi (Bodhi, enlightenment) is fundamentally without a tree, The bright mirror is also without a stand. Buddha-nature (Buddha-nature) is always pure and clean, Where can dust and grime exist?' Another verse said: 'The mind is the Bodhi tree, The body is the bright mirror stand. The bright mirror is fundamentally pure, Where can dust and grime attach?' The assembly of disciples in the monastery, seeing that Huineng had composed this verse, all found it strange. Huineng then returned to the mortar room.
坊。五祖忽來廊下，見惠能偈，即知識大意。恐眾人知，五祖乃謂眾人曰：「此亦未得了。」
五祖夜至三更，喚惠能堂內，說《金剛經》。惠能一聞，言下便悟。其夜受法，人盡不知，便傳頓教法及衣，以為六代祖。衣將為信稟，代代相傳；法以心傳心，當令自悟。五祖言：「惠能！自古傳法，氣如懸絲！若住此間，有人害汝，汝即須速去。」
能得衣法，三更發去。五祖自送能至九江驛，登時便別，五祖處分：「汝去，努力將法向南，三年勿弘此法，難去在後弘化，善誘迷人，若得心開，與吾悟無別。」辭違已了，便發向南。
兩月中間，至大庾嶺，不知向後有數百人來，欲擬捉惠能，奪衣法，來至半路，盡總卻回。唯有一僧，姓陳名惠順，先是三品將軍，性行粗惡，直至嶺上，來趁把著。惠能即還法衣，又不肯取。惠順曰：「我故遠來求法，不要其衣。」能于嶺上，便傳法惠順，惠順得聞，言下心開，能使惠順即卻向北化人。
惠能來於此地，與諸官僚道俗，亦有累劫之因。教是先聖所傳，不是惠能自知。愿聞先聖教者，各須凈心，聞了愿自除迷，如先代悟(下是法)。惠能大師喚言：「善知識！菩提般若之智，世人本自有之，即緣心迷，不能自悟，需求大善知識示道見性。善知識！
【現代漢語翻譯】 現代漢語譯本：五祖大師忽然來到走廊下，看見惠能（Huineng）寫的偈語，就知道他已經領會了大意。但五祖擔心眾人知曉，就對大家說：『這個偈語也還沒有完全領悟。』 五祖在半夜三更時，叫惠能到堂內，為他說解《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）。惠能一聽，當下就領悟了。當夜，五祖秘密地將頓教法門和衣缽傳授給他，讓他成為第六代祖師。衣缽作為信物，代代相傳；佛法以心傳心，應當讓人自己領悟。五祖說：『惠能！自古以來傳法，像懸掛的絲線一樣危險！如果留在這裡，恐怕有人會加害你，你必須趕快離開。』 惠能得到衣缽后，在三更時分出發。五祖親自送惠能到九江驛，隨即告別。五祖囑咐說：『你離開后，要努力將佛法向南方傳播，三年內不要弘揚這個頓教法門。困難過後，再弘揚教化，善於引導迷惑的人。如果他們能夠開悟，就與我的領悟沒有差別。』告別完畢，惠能便向南方出發。 在兩個月的時間裡，惠能到達大庾嶺（Dayu Mountain），不知道後面有數百人來追趕，想要抓住惠能，奪取衣缽。他們來到半路，全都回去了。只有一位僧人，姓陳名惠順（Huishun），先前是三品將軍，性格粗暴兇惡，一直追到嶺上，想要抓住惠能。惠能就把法衣還給他，惠順又不肯接受。惠順說：『我特意遠道而來求法，不是要你的衣缽。』惠能就在嶺上為惠順傳法，惠順聽聞后，當下心開悟解。惠能讓惠順立即返回北方去教化他人。 惠能來到這裡，與各位官僚、道士、俗人相會，也是有累世的因緣。我所傳的教法是先聖所傳下來的，不是惠能自己領悟的。希望聽聞先聖教誨的人，各自都要清凈身心，聽聞之後，希望能夠消除迷惑，像先代祖師一樣開悟（下面是法）。惠能大師呼喚大家說：『各位善知識！菩提（bodhi）般若（prajna）的智慧，世人本來就具備，只是因為內心迷惑，不能自己領悟，所以必須尋求大善知識來指示道路，見到自性。善知識！』
【English Translation】 English version: Suddenly, the Fifth Patriarch came to the corridor and, seeing Huineng's (Huineng) verse, knew that he had grasped the main idea. Fearing that the crowd would find out, the Fifth Patriarch said to everyone, 'This is still not fully understood.' At midnight, the Fifth Patriarch summoned Huineng to the hall and explained the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) to him. Upon hearing it, Huineng immediately awakened. That night, he secretly received the Dharma of the Sudden Teaching and the robe, making him the Sixth Patriarch. The robe is passed down as a symbol of faith, generation after generation; the Dharma is transmitted from heart to heart, allowing people to awaken on their own. The Fifth Patriarch said, 'Huineng! Since ancient times, the transmission of the Dharma has been as precarious as a hanging thread! If you stay here, someone might harm you, so you must leave quickly.' Having received the robe and Dharma, Huineng departed at midnight. The Fifth Patriarch personally escorted Huineng to Jiujiang Station and then bid farewell. The Fifth Patriarch instructed, 'After you leave, strive to spread the Dharma to the South, but do not propagate this Sudden Teaching for three years. After the difficulties pass, then propagate and transform, skillfully guiding those who are deluded. If they can awaken, there will be no difference from my own awakening.' After bidding farewell, Huineng set off towards the South. Within two months, Huineng arrived at Dayu Mountain (Dayu Mountain), unaware that hundreds of people were chasing after him, intending to capture Huineng and seize the robe. They reached halfway and all turned back. Only one monk, named Huishun (Huishun), whose surname was Chen, who had previously been a third-rank general, with a rough and evil nature, pursued him all the way to the mountain, intending to seize him. Huineng returned the Dharma robe to him, but Huishun refused to accept it. Huishun said, 'I have come from afar specifically to seek the Dharma, not your robe.' Huineng then transmitted the Dharma to Huishun on the mountain. Upon hearing it, Huishun's mind immediately opened and he awakened. Huineng instructed Huishun to immediately return north to transform others. Huineng has come to this place to meet with all of you officials, Daoists, and laypeople, and this is also due to karmic connections from past lives. The teachings I transmit were passed down by the ancient sages, not something Huineng realized on his own. Those who wish to hear the teachings of the ancient sages must each purify their minds. After hearing them, may you eliminate delusion and awaken like the patriarchs of previous generations (the following is the Dharma). Great Master Huineng called out, 'Good Knowing Advisors! The wisdom of Bodhi (bodhi) and Prajna (prajna) is inherent in all people, but because their minds are deluded, they cannot awaken on their own. Therefore, they must seek a great Good Knowing Advisor to point out the path and see their own nature. Good Knowing Advisors!'
愚人智人，佛性本亦無差別，只緣迷悟，迷即為愚，悟即成智。
「善知識！我此法門，以定惠為本。第一勿迷，言惠定別，定惠體一不二。即定是惠體，即惠是定用。即惠之時定在惠，即定之時惠在定。善知識！此義即是定惠等。學道之人作意，莫言先定發惠，先惠發定，定惠各別。作此見者，法有二相，口說善，心不善，惠定不等；心口俱善，內外一種，定惠即等。自悟修行，不在口諍。若諍先後，即是迷人。不斷勝負，卻生法我，不離四相。」
「一行三昧者，於一切時中，行、住、坐、臥，常行直心是。《凈名經》云：『直心是道場，直心是凈土。』莫心行諂曲，口說法直，口說一行三昧，不行直心，非佛弟子。但行直心，於一切法上，無有執著，名一行三昧。迷人著法相，執一行三昧，直言坐不動，除妄不起心，即是一行三昧。若如是，此法同無情，卻是障道因緣。道須通流，何以卻滯？心不住法，道即通流，住即被縛。若坐不動是，維摩詰不合呵舍利弗宴坐林中。善知識！又見有人教人坐，看心看凈，不動不起，從此置功。迷人不悟，便執成顛，即有數百般如此教道者，故知大錯。
「善知識！定惠猶如何等？如燈光，有燈即有光，無燈即無光。燈是光之體，光是燈之用。名即有二，
【現代漢語翻譯】 現代漢語譯本 愚笨的人和聰明的人，佛性（Buddha-nature）本質上並沒有差別，只是因為迷惑和覺悟的緣故。迷惑就是愚笨，覺悟就是聰明。
『善知識（Kalyāṇa-mitra，指善友、導師）！我的這個法門，以定（Samādhi，禪定）和慧（Prajñā，智慧）為根本。首先不要迷惑，說定和慧是不同的，定和慧的本體是一不是二。即定就是慧的本體，即慧就是定的作用。在運用慧的時候，定就在慧中；在運用定的時候，慧就在定中。善知識！這個道理就是定慧平等。學道的人用心，不要說先有定才能生慧，或者先有慧才能生定，認為定和慧是各自不同的。有這種看法的人，法就有了兩種不同的相。口頭上說得好，心裡卻不好，慧和定就不平等；心裡和口頭上都好，內外一致，定和慧就平等。自己領悟並且修行，不在於口頭上的爭辯。如果爭辯誰先誰后，那就是迷惑的人。不能斷除爭強好勝之心，反而生出法我（Dharma-ātman），不能脫離四相（執著於我相、人相、眾生相、壽者相）。』
『一行三昧（Ekavyūha-samādhi）是指，在一切時間裡，行、住、坐、臥，常常保持直心。《凈名經（Vimalakīrti Nirdeśa Sūtra）》說：『直心是道場，直心是凈土。』不要心裡奸詐諂媚，口頭上卻說法正直。口頭上說一行三昧，卻不行直心，就不是佛的弟子。只要實行直心，對於一切法，沒有執著，就叫做一行三昧。迷惑的人執著於法的表相，執著於一行三昧，直接說坐著不動，排除妄念不起心，就是一行三昧。如果像這樣，這種法就和無情之物一樣，反而是障礙修道的因緣。道需要暢通流動，為什麼要阻塞呢？心不執著於法，道就暢通流動，執著就受到束縛。如果坐著不動就是，維摩詰（Vimalakīrti）就不應該呵斥舍利弗（Śāriputra）在林中宴坐。善知識！又看到有人教人打坐，看住自己的心，看住清凈，不動也不起念，從這裡下功夫。迷惑的人不覺悟，就執著成顛倒，於是有數百種這樣的教導方法，所以知道是大錯。』
『善知識！定和慧就像什麼呢？就像燈和光，有燈就有光，沒有燈就沒有光。燈是光的本體，光是燈的作用。名稱上雖然有兩個，
【English Translation】 English version The foolish and the wise are not different in their Buddha-nature (Buddha-nature), but only because of delusion and enlightenment. Delusion is foolishness, and enlightenment is wisdom.
'Good friends (Kalyāṇa-mitra, referring to good companions or teachers)! My Dharma gate takes Samādhi (concentration) and Prajñā (wisdom) as its foundation. First, do not be deluded and say that Samādhi and Prajñā are different. The essence of Samādhi and Prajñā is one, not two. That is, Samādhi is the essence of Prajñā, and Prajñā is the function of Samādhi. When using Prajñā, Samādhi is within Prajñā; when using Samādhi, Prajñā is within Samādhi. Good friends! This principle is the equality of Samādhi and Prajñā. Those who study the Way should be mindful and not say that Samādhi must precede Prajñā, or Prajñā must precede Samādhi, considering Samādhi and Prajñā as separate. Those who hold this view see the Dharma as having two aspects. They speak well but their hearts are not good, and Samādhi and Prajñā are not equal. When both heart and mouth are good, and the inner and outer are the same, Samādhi and Prajñā are equal. Self-enlightenment and practice do not lie in verbal disputes. If you argue about which comes first, you are deluded. Failing to overcome the desire to win, you create Dharma-ātman (self of Dharma), and you cannot escape the four marks (attachment to the idea of self, others, sentient beings, and lifespan).'
'Ekavyūha-samādhi (Samādhi of One Practice) means that at all times, whether walking, standing, sitting, or lying down, one constantly maintains a direct mind. The Vimalakīrti Nirdeśa Sūtra says: 'A direct mind is the place of enlightenment, a direct mind is the pure land.' Do not be deceitful in your heart while speaking of straightforwardness in your words. If you speak of Ekavyūha-samādhi but do not practice with a direct mind, you are not a disciple of the Buddha. Simply practice with a direct mind, without attachment to any Dharma, and this is called Ekavyūha-samādhi. Deluded people cling to the appearance of Dharma, cling to Ekavyūha-samādhi, and directly say that sitting still, eliminating delusions, and not arousing thoughts is Ekavyūha-samādhi. If it were like this, this Dharma would be the same as inanimate objects, and it would become a cause for obstructing the Way. The Way must flow freely, so why obstruct it? If the mind does not dwell on Dharma, the Way flows freely; dwelling on it binds you. If sitting still is it, Vimalakīrti should not have scolded Śāriputra for sitting in meditation in the forest. Good friends! I also see people teaching others to sit, watching their minds, watching for purity, not moving and not arising, and putting effort into this. Deluded people do not awaken and cling to this, becoming inverted. Thus, there are hundreds of such teachings, so know that this is a great mistake.'
'Good friends! What are Samādhi and Prajñā like? They are like a lamp and its light. If there is a lamp, there is light; if there is no lamp, there is no light. The lamp is the substance of the light, and the light is the function of the lamp. Although there are two names,
體無兩般。此定惠法，亦復如是。
「善知識！法無頓漸，人有利鈍。迷即漸勸，悟人頓修。識自本心，是見本性，悟即原無差別，不悟即長劫輪迴。
「善知識！我此法門，從上以來，頓漸皆立無念為宗，無相為體，無住為本。何名無相？無相者，于相而離相。無念者，于念而不念。無住者，為人本性，唸唸不住，前念、今念、后念，唸唸相續，無有斷絕。若一念斷絕，法身即離色身。唸唸時中，於一切法上無住。一念若住，唸唸即住，名系縛。於一切法上，唸唸不住，即無縛也，是以無住為本。善知識！外離一切相，是無相。但能離相，性體清凈。是以無相為體，於一切境上不染，名為無念。于自念上離境，不於法上生念。莫百物不思，念盡除卻，一念斷即無，別處受生。學道者用心，莫不識法意。自錯尚可，更勸他人迷，不自見迷，又謗經法。是以立無念為宗。即緣迷人于境上有念，念上便起邪見，一切塵勞妄念從此而生。然此教門立無念為宗，世人離見，不起于念，若無有念，無念亦不立。無者無何事？念者念何物？無者，離二相諸塵勞；念者，念真如本性。真如是念之體，念是真如之用。自性起念，雖即見聞覺知，不染萬境，而常自在。《維摩經》云：『外能善分別諸法相，內于第一義而不動
【現代漢語翻譯】 現代漢語譯本： 體用沒有兩樣。這種定和慧的法則，也是如此。 『善知識！佛法沒有頓悟和漸悟的區別，只是人的根器有利鈍之分。對於迷惑的人，就用漸悟的方法勸導；對於開悟的人，就用頓悟的方法修行。認識自己的本心，就是見到自己的本性。開悟了，原本就沒有差別；不開悟，就會長久地在輪迴中流轉。 『善知識！我這個法門，從歷代祖師以來，都以頓悟和漸悟並立，以『無念』為宗旨，以『無相』為本體，以『無住』為根本。什麼叫做『無相』？『無相』就是於一切現象中，而能遠離對現象的執著。什麼叫做『無念』？『無念』就是于念頭生起時，而不執著于念頭。什麼叫做『無住』？『無住』就是人的本性，唸唸不住，前念、今念、后念，唸唸相續，沒有斷絕。如果一念斷絕，法身（Dharmakaya）就離開了色身（Rupakaya）。唸唸之間，對於一切法都不執著。如果一念執著，唸唸就都執著，這就叫做被束縛。對於一切法，唸唸都不執著，就是沒有束縛，所以說以『無住』為根本。善知識！外在遠離一切相，就是『無相』。只要能夠遠離對相的執著，自性本體就清凈。所以說以『無相』為本體。在一切境界上都不被污染，就叫做『無念』。在自己的念頭上遠離對境界的執著，而不是在佛法上生起念頭。不要什麼都不想，把所有的念頭都除掉，如果一念斷絕，就什麼都沒有了，就會在別處受生。學道的人用心，不要不明白佛法的真意。自己錯了尚且可以，還勸他人迷惑，不自己明白迷惑，又誹謗經法。所以說立『無念』為宗旨。就是因為迷惑的人對於境界上有念頭，在念頭上就生起邪見，一切塵勞妄念從此而生。然而這個教門立『無念』為宗旨，世人遠離（邪）見，不生起念頭，如果沒有念頭，『無念』也就不成立了。『無』是無什麼？『念』是念什麼？『無』，是遠離二相（Two aspects）和各種塵勞；『念』，是念真如（Tathata）本性。真如是念的本體，念是真如的作用。自性生起念頭，雖然能夠見聞覺知，但不被萬境所污染，而常常自在。《維摩經》（Vimalakirti Sutra）說：『對外能夠善於分別各種法的現象，內在對於第一義諦（Paramartha）卻不動搖。』
【English Translation】 English version: Substance and function are not two different things. This principle of Samadhi (定) and Prajna (惠), is also like this. 『Good Knowing Advisors! The Dharma (法) has no sudden or gradual distinction; it is people who have sharp or dull faculties. For the confused, gradual cultivation is recommended; for the enlightened, sudden cultivation is practiced. Recognizing one's own original mind is seeing one's own original nature. Upon enlightenment, there is originally no difference; without enlightenment, one will revolve in Samsara (輪迴) for long Kalpas (劫).』 『Good Knowing Advisors! In my Dharma-door, from the time of the Patriarchs, both sudden and gradual teachings are established, taking 'no-thought' (無念, Wu Nian) as the doctrine, 'no-form' (無相, Wu Xiang) as the substance, and 'no-abiding' (無住, Wu Zhu) as the foundation. What is meant by 'no-form'? 'No-form' means being apart from form while in form. What is meant by 'no-thought'? 'No-thought' means not being attached to thoughts while in thought. What is meant by 'no-abiding'? 'No-abiding' is the original nature of people, with thoughts arising and ceasing continuously, the preceding thought, the present thought, and the subsequent thought, following one another without interruption. If one thought is cut off, the Dharmakaya (法身) will be separated from the Rupakaya (色身). In every moment, one does not abide on any Dharma. If one thought abides, then every thought abides, which is called being bound. If one does not abide on any Dharma in every thought, then there is no bondage, therefore 'no-abiding' is taken as the foundation. Good Knowing Advisors! Outwardly separating from all forms is 'no-form'. If one can separate from forms, the nature-substance is pure. Therefore, 'no-form' is taken as the substance. Not being defiled by any environment is called 'no-thought'. Separating from attachment to environment in one's own thoughts, and not generating thoughts on the Dharma. Do not think of nothing, eliminating all thoughts. If one thought is cut off, then there is nothing, and one will be reborn elsewhere. Those who study the Way should be mindful and understand the meaning of the Dharma. It is already bad enough to be wrong oneself, but to further mislead others, not seeing one's own confusion, and also slandering the Sutras (經) and Dharma (法). Therefore, 'no-thought' is established as the doctrine. It is because confused people have thoughts about the environment, and from these thoughts, wrong views arise, and all afflictions and deluded thoughts arise from this. However, this teaching establishes 'no-thought' as the doctrine, so that people can separate from (wrong) views and not generate thoughts. If there are no thoughts, then 'no-thought' is also not established. What does 'no' mean? What does 'thought' mean? 'No' means separating from the two aspects (二相) and all afflictions; 'thought' means contemplating the original nature of Tathata (真如). Tathata is the substance of thought, and thought is the function of Tathata. When the self-nature gives rise to thoughts, although one can see, hear, perceive, and know, one is not defiled by the myriad environments, and is always free. The Vimalakirti Sutra (維摩經) says: 'Outwardly, one is able to skillfully distinguish the characteristics of all Dharmas, but inwardly, one is unmoving in the First Principle (第一義諦, Paramartha).』
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「善知識！此法門中，坐禪原不著心，亦不著凈，亦不言不動。若言看心，心原是妄，妄如幻故，無所看也。若言看凈，人性本凈，為妄念故，蓋覆真如。離妄念，本性凈。不見自性本凈，起心看凈，卻生凈妄，妄無處所。故知看者，看卻是妄也。凈無形相，卻立凈相，言是功夫，作此見者，障自本性，卻被凈縛。若修不動者，不見一切人過患，即是自性不動。迷人自身不動，開口即說人是非，與道違背。看心看凈，卻是障道因緣。
「今既如是，此法門中，何名坐禪？此法門中，一切無礙，外於一切境界上念不起為坐，見本性不亂為禪。何名為禪定？外離相曰禪，內不亂曰定。外若離相，內性不亂。本性自凈曰定，只緣境觸，觸即亂，離相不亂即定。外離相即禪，內不亂即定，外禪內定，故名禪定。《維摩經》云：『即時豁然，還得本心。』《梵網菩薩戒經》云：『本源自性清凈。』善知識！見自性自凈，自修自作自性法身，自行佛行，自作自成佛道。
「善知識！總須自體與受無相戒。一時，逐惠能口道，令善知識見自三身佛：于自色身，歸依清凈法身佛；于自色身，歸依千百億化身佛；于自色身，歸依當來圓滿報身佛。(已上三唱)色身是舍宅，不可言歸，曏者三身在自法性，世人盡
【現代漢語翻譯】 「善知識！這個法門中，坐禪原本不執著於心，也不執著于凈，也不說是靜止不動。如果說要『看心』，心原本就是虛妄的，虛妄就像幻象一樣，沒有什麼可以看的。如果說要『看凈』，人性本來就是清凈的，因為虛妄的念頭，才遮蓋了真如本性。離開虛妄的念頭，本性自然清凈。如果不見自性本來的清凈，反而生起念頭去『看凈』，反而會產生清凈的妄念，而妄念是沒有固定處所的。所以要知道，這個『看』的動作，本身就是虛妄的。清凈沒有固定的形狀和相貌，卻人為地設立一個清凈的相，說這是功夫，有這種見解的人，會障礙自己的本性，反而被『凈』所束縛。如果修『不動』，卻不能看到一切人的過失和缺點，這就是自性不動。迷惑的人自身不能不動，一張口就說別人的壞話和是非，這與佛道是相違背的。『看心』、『看凈』，反而成了障礙佛道的因緣。
「現在既然是這樣，那麼這個法門中，為什麼叫做『坐禪』呢？這個法門中，一切都沒有阻礙，對外在的一切境界不起念頭，就叫做『坐』，見到自己的本性不散亂，就叫做『禪』。什麼叫做『禪定』呢？對外在的相狀不執著，就叫做『禪』，對內在的自性不散亂，就叫做『定』。外在如果能不執著于相，內在的自性就不會散亂。本性自然清凈，就叫做『定』，只是因為接觸外在的境界，一接觸就會散亂，離開對相的執著而不散亂，就是『定』。外在不執著于相，就是『禪』，內在不散亂，就是『定』，外在是禪，內在是定，所以叫做『禪定』。《維摩經》(Vimalakirti Sutra)說：『當下豁然開悟，就能恢復本來的心。』《梵網菩薩戒經》(Brahma Net Sutra)說：『本源自性本來就是清凈的。』善知識！見到自性本來清凈，自己修行，自己實踐自性的法身，自己實踐菩薩的德行，自己修行，自己成就佛道。
「善知識！總要自身與受無相戒。一時，跟隨惠能(Huineng)我口說，讓善知識們見到自己的三身佛：對於自己的色身(physical body)，歸依清凈法身佛(Dharmakaya Buddha)；對於自己的色身，歸依千百億化身佛(Nirmanakaya Buddha)；對於自己的色身，歸依當來圓滿報身佛(Sambhogakaya Buddha)。(以上重複三次)色身是住所，不能說是歸依，所說的三身，就在自己的法性之中，世人都
【English Translation】 『Good friends, in this Dharma gate, dhyana (meditation) originally does not adhere to the mind, nor does it adhere to purity, nor does it speak of immobility. If you say 『watching the mind,』 the mind is originally illusory; illusion is like a phantom, so there is nothing to watch. If you say 『watching purity,』 human nature is originally pure, but because of deluded thoughts, it covers the true suchness (Tathata). Separated from deluded thoughts, the original nature is pure. If you do not see the original purity of your own nature, but instead give rise to the thought of 『watching purity,』 you will instead generate pure delusions, and delusions have no fixed place. Therefore, know that the act of 『watching』 is itself a delusion. Purity has no form or appearance, yet you artificially establish a pure appearance, saying that this is practice. Those who hold this view obstruct their own original nature and are instead bound by 『purity.』 If you cultivate immobility, but do not see the faults and shortcomings of all people, that is self-nature immobility. Deluded people cannot be still themselves, and as soon as they open their mouths, they speak of the rights and wrongs of others, which is contrary to the Way. 『Watching the mind』 and 『watching purity』 instead become the causes and conditions that obstruct the Way.』
『Now that it is like this, what is called 『dhyana』 in this Dharma gate? In this Dharma gate, everything is unobstructed. Not giving rise to thoughts on all external realms is called 『sitting』 (坐 zuo), seeing one's original nature without being disturbed is called 『dhyana』 (禪 chan). What is called 『dhyana-samadhi』 (禪定 chan ding)? Outwardly separating from appearances is called 『dhyana,』 inwardly not being disturbed is called 『samadhi.』 If one is outwardly separated from appearances, the inner nature will not be disturbed. The original nature being naturally pure is called 『samadhi.』 It is only because of contact with external realms that one becomes disturbed upon contact. Separating from attachment to appearances and not being disturbed is 『samadhi.』 Outwardly separating from appearances is 『dhyana,』 inwardly not being disturbed is 『samadhi.』 Outwardly dhyana, inwardly samadhi, therefore it is called 『dhyana-samadhi.』 The Vimalakirti Sutra says: 『Immediately awakening, one regains the original mind.』 The Brahma Net Sutra says: 『The original source of self-nature is pure.』 Good friends, seeing that your own nature is naturally pure, cultivate yourself, practice the Dharma-body (Dharmakaya) of your own nature, practice the conduct of a Buddha, cultivate yourself, and accomplish the Buddha-path.』
『Good friends, you must all receive the formless precepts with your own bodies. At once, follow Huineng's (惠能 Huineng) words and let the good friends see their own Three Bodies of the Buddha: To your own physical body (色身, Sèshēn), take refuge in the pure Dharma-body Buddha (清凈法身佛, Qīngjìng Fǎshēn Fó); to your own physical body, take refuge in the billions of transformation-body Buddhas (千百億化身佛, Qiānbǎi Yì Huàshēn Fó); to your own physical body, take refuge in the future perfect reward-body Buddha (當來圓滿報身佛, Dānglái Yuánmǎn Bàoshēn Fó). (Repeat three times) The physical body is a dwelling, and it cannot be said to be refuge. The aforementioned Three Bodies are within your own Dharma-nature, and all people』
有，為迷不見，外覓三身如來，不見自色身中三身佛。善知識！聽與善知識說，令善知識于自色身見自法性有三身佛，此三身佛從自性上生。何名清凈法身佛？善知識！世人性本自凈，萬法在自性。思量一切惡事，即行於惡行；思量一切善事，便修于善行。知如是一切法盡在自性，自性常清凈，日月常明。只為云覆蓋，上明下暗，不能了見日月星辰，忽遇惠風吹散卷盡雲霧，萬象森羅，一時皆現。世人性凈，猶如清天。惠如日，智如月，智惠常明。于外著境，妄念浮雲蓋覆，自性不能明故。遇善知識，開真正法，吹卻迷妄，內外明澈，于自性中，萬法皆現。一切法在自性。名為清凈法身。自歸依者，除不善心與不善行，是名歸依。何名為千百億化身佛？不思量，性即空寂；思量，即是自化。思量惡法，化為地獄；思量善法，化為天堂；思量毒害，化為畜生；思量慈悲，化為菩薩。思量智惠，化為上界；思量愚癡，化為下方。自性變化甚多，迷人自不知見。一念善，知惠即生，此名自性化身佛。何名為圓滿報身佛？一燈能除千年闇，一智慧滅萬年愚。莫思向前，常思於後，常后念善，名為報身。一念惡，報卻千年善心；一念善，報卻千年惡滅。無常以來，后念善，名為報身。從法身思量，即是化身；唸唸善，即是報身。
【現代漢語翻譯】 現代漢語譯本： 有，因為迷惑所以看不見，向外尋求三身如來（Trikaya Buddha，佛教中佛陀具有的三種身），卻看不見自己色身中的三身佛。善知識！聽我為善知識解說，讓善知識在自己的色身中見到自己法性所具有的三身佛，這三身佛是從自性上產生的。什麼叫做清凈法身佛（Dharmakaya Buddha，佛陀真如法性的體現）？善知識！世人的本性本來就是清凈的，萬法都在自性之中。思量一切惡事，就會做出惡行；思量一切善事，便會修行善行。知道這一切法都在自性之中，自性常常是清凈的，如日月般光明。只因爲被云覆蓋，上面明亮下面昏暗，不能夠看見日月星辰，忽然遇到惠風吹散卷盡雲霧，萬象森羅，一時都顯現出來。世人的本性清凈，猶如晴朗的天空。智慧如太陽，智如月亮，智慧常常是明亮的。如果向外執著于外境，妄念就像浮雲一樣蓋覆，自性就不能夠明亮。遇到善知識，開啟真正的佛法，吹散迷妄，內外明澈，在自性之中，萬法都顯現出來。一切法都在自性之中。這就叫做清凈法身。自己歸依，去除不善的心和不善的行為，這叫做歸依。什麼叫做千百億化身佛（Nirmanakaya Buddha，佛陀為度化眾生而顯現的各種化身）？不思量，自性就是空寂的；思量，就是自我的化現。思量惡法，化為地獄；思量善法，化為天堂；思量毒害，化為畜生；思量慈悲，化為菩薩。思量智慧，化為上界；思量愚癡，化為下方。自性的變化非常多，迷惑的人自己不知道看見。一個善念，智慧就產生，這叫做自性化身佛。什麼叫做圓滿報身佛（Sambhogakaya Buddha，佛陀通過修行獲得的莊嚴身）？一盞燈能夠消除千年的黑暗，一種智慧能夠滅除萬年的愚癡。不要思量過去，常常思量未來，常常在未來念善，叫做報身。一個惡念，報卻千年的善心；一個善念，報卻千年的惡念滅除。從無常以來，后念善，叫做報身。從法身思量，就是化身；唸唸為善，就是報身。
【English Translation】 English version: Yes, because of delusion, one cannot see, and seeks the Trikaya Tathagata (Trikaya Buddha, the three bodies of the Buddha in Buddhism) externally, but does not see the Trikaya Buddha within one's own physical body. Good friends! Listen to me explain to good friends, so that good friends can see the Trikaya Buddha inherent in their own Dharma-nature within their own physical body. These three bodies of the Buddha arise from one's own nature. What is called the Pure Dharmakaya Buddha (Dharmakaya Buddha, the embodiment of the Buddha's true nature)? Good friends! The nature of people is inherently pure, and all dharmas are within one's own nature. Contemplating all evil deeds leads to evil actions; contemplating all good deeds leads to the cultivation of good actions. Knowing that all these dharmas are within one's own nature, one's own nature is always pure, like the sun and moon shining brightly. It is only because of cloud cover that the upper part is bright and the lower part is dark, and one cannot see the sun, moon, and stars. Suddenly, a favorable wind blows away and completely disperses the clouds and mist, and all phenomena appear at once. The nature of people is pure, like a clear sky. Wisdom is like the sun, and intelligence is like the moon; wisdom and intelligence are always bright. If one clings to external objects, delusional thoughts like floating clouds cover and obscure one's own nature, preventing it from being clear. When one encounters a good teacher, who opens up the true Dharma, blowing away delusion, both inside and outside become clear, and within one's own nature, all dharmas appear. All dharmas are within one's own nature. This is called the Pure Dharmakaya. To take refuge in oneself is to eliminate unkind thoughts and unkind actions; this is called taking refuge. What is called the countless Nirmanakaya Buddhas (Nirmanakaya Buddha, the various manifestations of the Buddha to liberate sentient beings)? Without thought, one's nature is empty and still; with thought, it is self-transformation. Contemplating evil dharmas transforms into hell; contemplating good dharmas transforms into heaven; contemplating poison and harm transforms into animals; contemplating loving-kindness and compassion transforms into Bodhisattvas. Contemplating wisdom transforms into the upper realms; contemplating ignorance transforms into the lower realms. The transformations of one's own nature are numerous, but deluded people do not see them. With one good thought, wisdom arises; this is called the self-nature Nirmanakaya Buddha. What is called the Perfect Sambhogakaya Buddha (Sambhogakaya Buddha, the glorious body attained by the Buddha through practice)? One lamp can dispel a thousand years of darkness, and one wisdom can extinguish ten thousand years of ignorance. Do not think about the past, but always think about the future; always think of goodness in the future, this is called the Reward Body. One evil thought repays a thousand years of good intention; one good thought repays and extinguishes a thousand years of evil thoughts. Since impermanence, subsequent thoughts of goodness are called the Reward Body. Thinking from the Dharmakaya is the Nirmanakaya; every thought of goodness is the Sambhogakaya.
自悟自修，即名歸依也。皮肉是色身，色身是舍宅，不在歸依也。但悟三身，即識大意。
「今既自歸依三身佛已，與善知識發四弘大愿。善知識！一時逐惠能道：眾生無邊誓願度，煩惱無邊誓願斷，法門無邊誓願學，無上佛道誓願成(三唱)。善知識！眾生無邊誓願度，不是惠能度，善知識心中眾生，各于自身自性自度。何名自性自度？自色身中，邪見煩惱，愚癡迷妄，自有本覺性，將正見度。既悟正見般若之智，除卻愚癡迷妄。眾生各各自度，邪來正度，迷來悟度，愚來智度，惡來善度，煩惱來菩提度，如是度者，是名真度。煩惱無邊誓願斷，自心除虛妄。法門無邊誓願學，學無上正法。無上佛道誓願成，常下心行，恭敬一切，遠離迷執，覺智生般若，除卻迷妄，即自悟佛道成，行誓願力。
「今既發四弘誓願訖，與善知識授無相懺悔，滅三世罪障。大師言：善知識！前念、后念及今念，唸唸不被愚迷染。從前惡行一時除，自性若除即是懺；前念后念及今念，唸唸不被愚癡染，除卻從前矯誑心，永斷名為自性懺。前念、后念及今念，唸唸不被疽疾染，除卻從前嫉妒心，自性若除即是懺(已上三唱)。善知識！何名懺悔？懺者終身不作，悔者知於前非。惡業恒不離心，諸佛前口說無益，我此法門中，永
【現代漢語翻譯】 現代漢語譯本： 自我領悟，自我修行，就叫做皈依。皮肉是色身（rūpaskandha），色身是住所，不是皈依的對象。只有領悟法身（dharmakāya）、報身（saṃbhogakāya）、應身（nirmāṇakāya）三身，才能明白佛法的大意。
『現在既然已經自我皈依三身佛，就與善知識一起發起四弘誓願。善知識！大家跟隨惠能一起說：眾生無邊誓願度，煩惱無邊誓願斷，法門無邊誓願學，無上佛道誓願成（重複三遍）。善知識！眾生無邊誓願度，不是惠能來度，善知識心中的眾生，各自在自身自性中自我救度。什麼叫做自性自度？從自身色身中，將邪見煩惱、愚癡迷妄，用自身本有的覺悟之性，用正見來救度。既然領悟了正見的般若智慧，就能去除愚癡迷妄。眾生各自自我救度，用正來救度邪，用悟來救度迷，用智來救度愚，用善來救度惡，用菩提來救度煩惱，這樣救度，才叫做真救度。煩惱無邊誓願斷，就是要從自心中去除虛妄。法門無邊誓願學，就是要學習無上正法。無上佛道誓願成，就是要常常謙下心行，恭敬一切，遠離迷惑執著，覺悟智慧生出般若，去除迷惑妄想，就能自我領悟佛道成就，奉行誓願的力量。』
『現在既然已經發完四弘誓願，就與善知識一起傳授無相懺悔，滅除過去、現在、未來三世的罪障。』大師說：『善知識！前念、后念以及現在的念頭，唸唸不被愚昧迷惑所污染。從前的惡行一時消除，自性如果清除了就是懺悔；前念、后念以及現在的念頭，唸唸不被愚癡所污染，去除從前虛假欺騙的心，永遠斷絕就叫做自性懺悔。前念、后念以及現在的念頭，唸唸不被惡疾所污染，去除從前嫉妒的心，自性如果清除了就是懺悔（以上重複三遍）。善知識！什麼叫做懺悔？懺，就是終身不再作惡；悔，就是知道以前的錯誤。惡業如果常常不離開內心，在諸佛面前口頭說說沒有用處，我的這個法門中，永遠
【English Translation】 English version: Self-awakening and self-cultivation are called taking refuge. The skin and flesh are the rūpaskandha (form aggregate), and the rūpaskandha is a dwelling, not the object of refuge. Only by realizing the Trikaya (three bodies of Buddha): dharmakāya (Dharma body), saṃbhogakāya (Enjoyment body), and nirmāṇakāya (Emanation body), can one understand the great meaning of the Dharma.
'Now that you have taken refuge in the Trikaya Buddha, make the Four Great Vows with good advisors. Good advisors! Follow Huineng and say: Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are countless, I vow to learn them; The Buddha's Way is supreme, I vow to attain it (repeat three times). Good advisors! 'Sentient beings are boundless, I vow to save them,' is not Huineng saving them. The sentient beings in the minds of the good advisors are each saved by their own nature. What is self-nature self-salvation? From one's own rūpaskandha, use one's own inherent nature of awakening, use right view to save from wrong views, afflictions, ignorance, and delusion. Once one realizes the prajna (wisdom) of right view, one can remove ignorance and delusion. Sentient beings each save themselves, using right to save wrong, using awakening to save delusion, using wisdom to save ignorance, using good to save evil, using bodhi (enlightenment) to save afflictions. Such salvation is called true salvation. 'Afflictions are endless, I vow to end them,' means removing falsehood from one's own mind. 'Dharma gates are countless, I vow to learn them,' means learning the supreme right Dharma. 'The Buddha's Way is supreme, I vow to attain it,' means constantly being humble, respectful to all, staying away from delusion and attachment, awakening wisdom to generate prajna, removing delusion and illusion, and then self-realizing the attainment of the Buddha's Way, practicing the power of vows.'
'Now that the Four Great Vows have been made, I will transmit the formless repentance to the good advisors, extinguishing the sins of the past, present, and future. ' The Great Master said: 'Good advisors! The previous thought, the next thought, and the present thought, may every thought not be contaminated by ignorance and delusion. Eliminate all past evil deeds at once, and if the self-nature is cleared, that is repentance; the previous thought, the next thought, and the present thought, may every thought not be contaminated by ignorance, remove the previous false and deceitful heart, and permanently cut it off, which is called self-nature repentance. The previous thought, the next thought, and the present thought, may every thought not be contaminated by malignant diseases, remove the previous jealous heart, and if the self-nature is cleared, that is repentance (repeat three times above). Good advisors! What is repentance? Repentance is not doing evil for the rest of one's life; remorse is knowing one's past mistakes. If evil karma is always not leaving the heart, it is useless to say it in front of all Buddhas, in my Dharma gate, forever'
斷不作，名為懺悔。
「今既懺悔已，與善知識授無相三歸依戒。」大師言：「善知識！歸依覺，兩足尊；歸依正，離欲尊；歸依凈，眾中尊。從今以後，稱佛為師，更不歸依余邪迷外道，愿自三寶慈悲證明。善知識！惠能勸善知識歸依三寶。佛者，覺也；法者，正也；僧者，凈也。自心歸依覺，邪迷不生，少欲知足，離財離色，名兩足尊。自心歸依正，唸唸無邪故，即無愛著，以無愛著，名離欲尊。自心歸依凈，一切塵勞妄念，雖在自性，自性不染著，名眾中尊。凡夫不解，從日至日，受三歸依戒。若言歸佛，佛在何處？若不見佛，即無所歸；既無所歸，言卻是妄。善知識！各自觀察，莫錯用意，經中只言自歸依佛，不言歸依他佛。自性不歸，無所依處。
「今既自歸依三寶，總各各至心，與善知識說摩訶般若波羅蜜法。善知識雖念不解，惠能與說，各各聽。摩訶般若波羅蜜者，西國梵語，唐言大智惠彼岸到。此法須行，不在口唸。口唸不行，如幻如化。修行者，法身與佛等也。何名摩訶？摩訶者是大。心量廣大，猶如虛空。若空心坐禪，即落無記空。虛空能含日月星辰大地山河，一切草木，惡人善人，惡法善法，天堂地獄，盡在空中，世人性空，亦復如是。
「性含萬法是大，萬法儘是自性。
【現代漢語翻譯】 現代漢語譯本：不再造作惡業，就叫做懺悔。
『現在既然已經懺悔完畢，就請善知識傳授無相三歸依戒。』大師說：『善知識！歸依覺（覺悟），是兩足尊（福慧具足的人）；歸依正（正法），是離欲尊（遠離慾望的人）；歸依凈（清凈），是眾中尊（僧團中最尊貴的人）。從今以後，稱佛為師，不再歸依其他邪門歪道，愿自性中的三寶慈悲證明。善知識！惠能勸請各位善知識歸依三寶。佛，就是覺悟；法，就是正；僧，就是凈。自心歸依覺悟，邪迷就不會產生，少欲知足，遠離錢財和美色，就叫做兩足尊。自心歸依正法，唸唸沒有邪念，就沒有愛戀執著，因為沒有愛戀執著，就叫做離欲尊。自心歸依清凈，一切塵世煩惱妄念，雖然存在於自性之中，但自性不會被污染執著，就叫做眾中尊。凡夫不明白這個道理，每天都在受三歸依戒。如果說歸依佛，佛在哪裡呢？如果見不到佛，就沒有歸依之處；既然沒有歸依之處，所說的話就是虛妄的。善知識！各自觀察自己的內心，不要用錯了心思，經書中只說要自歸依佛，沒有說要歸依他佛。自性不歸依，就沒有可以依靠的地方。』
『現在既然已經自歸依三寶，大家都要至誠用心，為各位善知識講說摩訶般若波羅蜜法（偉大的智慧到達彼岸的方法）。善知識即使唸誦卻不理解，惠能來為大家講解，請大家仔細聽。摩訶般若波羅蜜，是西國梵語，用唐朝的話來說就是大智慧到達彼岸。這個法需要實踐，不在於口頭唸誦。口頭唸誦而不去實踐，就像幻象一樣虛假。修行的人，法身就與佛相等。什麼叫做摩訶？摩訶就是大。心量廣大，猶如虛空。如果只是空著心去坐禪，就會落入無記空（沒有記憶的空）。虛空能夠容納日月星辰、大地山河，一切草木，惡人和善人，惡法和善法，天堂和地獄，都在虛空之中，世人的自性空，也是如此。
『自性包含萬法就是大，萬法都是自性。
【English Translation】 English version: Ceasing to create (evil deeds) is called repentance.
'Now that repentance is complete, let the good advisors transmit the formless Three Refuges precepts.' The Grand Master said, 'Good advisors! Taking refuge in Awakening (Buddhahood), is the Honored One with Twofold Perfection (of wisdom and merit); taking refuge in Correctness (Dharma), is the Honored One Free from Desire; taking refuge in Purity (Sangha), is the Honored One among the Assembly. From now on, take the Buddha as your teacher, and no longer take refuge in other heretical and deluded external paths. May the Three Jewels within your own nature compassionately bear witness. Good advisors! Huineng encourages good advisors to take refuge in the Three Jewels. Buddha means Awakening; Dharma means Correctness; Sangha means Purity. When your own mind takes refuge in Awakening, delusion and confusion will not arise. Having few desires and knowing contentment, being detached from wealth and beauty, is called the Honored One with Twofold Perfection. When your own mind takes refuge in Correctness, with no evil thoughts arising, there will be no attachment. Because there is no attachment, it is called the Honored One Free from Desire. When your own mind takes refuge in Purity, all worldly afflictions and deluded thoughts, although present in your own nature, do not defile or attach to your own nature, and this is called the Honored One among the Assembly. Ordinary people do not understand this, and day after day, receive the Three Refuges precepts. If you say you take refuge in the Buddha, where is the Buddha? If you do not see the Buddha, then there is nowhere to take refuge; since there is nowhere to take refuge, your words are false. Good advisors! Observe your own minds, do not misunderstand. The sutras only speak of taking refuge in the Buddha within your own nature, not taking refuge in the Buddha outside of yourself. If your own nature does not take refuge, there is nowhere to rely on.'
'Now that you have taken refuge in the Three Jewels within your own nature, all of you should sincerely and attentively listen as I explain the Maha Prajna Paramita Dharma (the method of great wisdom reaching the other shore) to you, good advisors. Even if good advisors recite it but do not understand, Huineng will explain it to you, so please listen carefully. Maha Prajna Paramita is Sanskrit from the Western Lands, which in the language of the Tang Dynasty means great wisdom reaching the other shore. This Dharma requires practice, not just oral recitation. Oral recitation without practice is like an illusion. Those who cultivate, their Dharma body is equal to the Buddha. What is called Maha? Maha means great. The capacity of the mind is vast, like empty space. If you just sit in meditation with an empty mind, you will fall into a state of blankness. Empty space can contain the sun, moon, stars, the earth, mountains, rivers, all plants and trees, bad people and good people, bad dharmas and good dharmas, heaven and hell, all are contained within empty space. The empty nature of people's self-nature is also like this.'
'The self-nature containing all dharmas is great, and all dharmas are the self-nature.'
見一切人及非人，惡之與善，惡法善法，盡皆不捨，不可染著，猶如虛空，名之為大，此是摩訶行。迷人口唸，智者心行。又有迷人，空心不思，名之為大，此亦不是。心量廣大，不行是小。莫口空說，不修此行，非我弟子。
「何名般若？般若是智惠。一切時中，唸唸不愚，常行智惠，即名般若行。一念愚即般若絕，一念智即般若生。世人心中常愚，自言我修般若。般若無形相，智惠性即是。何名波羅蜜？此是西國梵音，唐言彼岸到。解義離生滅，著境生滅起。如水有波浪，即是於此岸；離境無生滅，如水永長流，故即名到彼岸，故名波羅蜜。迷人口唸，智者心行。當念時有妄，有妄即非真有；唸唸若行，是名真有。悟此法者，悟般若法，修般若行。不修即凡，一念修行，法身等佛。善知識！即煩惱是菩提。前念迷即凡，后念悟即佛。善知識！摩訶般若波羅蜜，最尊、最上、第一，無住、無去、無來。三世諸佛從中出，將大智惠到彼岸，打破五陰煩惱塵勞，最尊、最上、第一。贊最上乘法，修行定成佛。無去、無住、無來往，是定惠等，不染一切法，三世諸佛從中變三毒為戒定惠。
「善知識！我此法門從一般若生八萬四千智惠。何以故？為世人有八萬四千塵勞，若無塵勞，般若常在，不離自性。悟此
【現代漢語翻譯】 現代漢語譯本 見到所有的人和非人（指天龍八部等），無論是惡人還是善人，無論是惡法還是善法，都不要捨棄，但也不可執著，要像對待虛空一樣，這就叫做『大』，這是摩訶行（偉大的修行）。愚迷的人只是口頭唸誦，而有智慧的人則用心去實踐。還有一些愚迷的人，讓內心空空蕩蕩，什麼也不思考，也稱之為『大』，這也是不對的。心量雖然廣大，但不去實踐，仍然是小的。不要只是口頭上說說，而不去修習這種修行，這樣就不是我的弟子。
『什麼叫做般若（prajna，智慧）？』般若就是智慧。在任何時候，每一個念頭都不愚昧，常常運用智慧，就叫做般若行。一個念頭愚昧，般若就斷絕；一個念頭智慧，般若就產生。世人心中常常充滿愚昧，卻自稱自己在修習般若。般若沒有固定的形狀和相貌，智慧的本性就是般若。『什麼叫做波羅蜜（paramita，到彼岸）？』這是西國梵語，用唐朝的語言來說就是『到彼岸』。理解它的含義就能脫離生死，執著于外境就會產生生滅。就像水有波浪，那就是在此岸；脫離外境，沒有生滅，就像水永遠長流，所以就叫做到達彼岸，所以叫做波羅蜜。愚迷的人只是口頭唸誦，有智慧的人則用心去實踐。當念頭產生時，就有虛妄，有虛妄就不是真正的存在；每一個念頭都按照般若去實踐，這才是真正的存在。領悟這個法的人，就是領悟了般若法，修習般若行。不修習就是凡夫，一個念頭開始修行，法身就等同於佛。善知識！煩惱就是菩提（bodhi，覺悟）。前一個念頭迷惑就是凡夫，后一個念頭覺悟就是佛。善知識！摩訶般若波羅蜜（maha-prajna-paramita，偉大的智慧到彼岸），最尊貴、最至上、第一，沒有停留、沒有離去、沒有到來。三世諸佛都是從中產生的，用大智慧到達彼岸，打破五蘊（色受想行識）的煩惱塵勞，最尊貴、最至上、第一。讚歎最上乘的佛法，修行必定能夠成佛。沒有離去、沒有停留、沒有來往，這就是定（samadhi，禪定）慧（prajna，智慧）相等，不沾染一切法，三世諸佛從中將貪嗔癡三毒轉變為戒定慧。
『善知識！我的這個法門是從一（one）般若（prajna，智慧）中產生八萬四千種智慧。』為什麼呢？因為世人有八萬四千種塵勞（煩惱），如果沒有塵勞，般若就常在，不會離開自性。領悟了這個...
【English Translation】 English version Seeing all people and non-humans (referring to beings like Devas and Nagas), whether they are evil or good, whether it's evil Dharma or good Dharma, do not abandon any of them, but also do not be attached to them. Treat them like empty space. This is called 'Greatness,' this is Maha Practice (great practice). The deluded recite with their mouths, while the wise practice with their hearts. There are also deluded people who keep their minds empty and do not think about anything, and call this 'Greatness,' but this is also incorrect. Although the capacity of the mind is vast, if one does not practice, it is still small. Do not just talk about it, but do not cultivate this practice; such a person is not my disciple.
'What is Prajna (prajna, wisdom)?' Prajna is wisdom. At all times, in every thought, not being foolish, constantly practicing wisdom, is called Prajna Practice. One foolish thought cuts off Prajna; one wise thought gives rise to Prajna. The minds of worldly people are often filled with foolishness, yet they claim to be cultivating Prajna. Prajna has no fixed form or appearance; the nature of wisdom is Prajna. 'What is Paramita (paramita, reaching the other shore)?' This is a Western country's Sanskrit term, which in the Tang Dynasty language means 'reaching the other shore.' Understanding its meaning allows one to escape birth and death; attachment to external objects gives rise to birth and death. Just as water has waves, that is being on this shore; being detached from external objects, without birth and death, is like water flowing eternally, so it is called reaching the other shore, so it is called Paramita. The deluded recite with their mouths, while the wise practice with their hearts. When a thought arises, there is illusion; if there is illusion, it is not truly existent. If every thought is practiced according to Prajna, that is true existence. One who understands this Dharma understands the Prajna Dharma and cultivates Prajna Practice. Not cultivating is being an ordinary person; one thought of cultivation, the Dharma body is equal to the Buddha. Good advisors! Afflictions are Bodhi (bodhi, enlightenment). The previous thought of delusion is an ordinary person; the subsequent thought of enlightenment is the Buddha. Good advisors! Maha-Prajna-Paramita (maha-prajna-paramita, great wisdom to the other shore) is the most honored, the most supreme, the first, without dwelling, without going, without coming. All Buddhas of the three worlds arise from it, using great wisdom to reach the other shore, breaking the afflictions and defilements of the five skandhas (form, feeling, perception, volition, consciousness), the most honored, the most supreme, the first. Praising the most supreme vehicle of Dharma, practicing will surely become a Buddha. Without going, without dwelling, without coming and going, this is Samadhi (samadhi, meditation) and Prajna (prajna, wisdom) being equal, not being tainted by any Dharma. The Buddhas of the three worlds transform the three poisons of greed, anger, and ignorance into precepts, samadhi, and prajna.
'Good advisors! My Dharma gate generates eighty-four thousand wisdoms from one (one) Prajna (prajna, wisdom).' Why? Because worldly people have eighty-four thousand defilements (afflictions). If there are no defilements, Prajna is always present, not separated from one's own nature. Understanding this...
法者，即是無念、無憶、無著。莫起誑妄，即自是真如性。用智惠觀照，於一切法不取不捨，即見性成佛道。
「善知識！若欲入甚深法界，入般若三昧者，直須修般若波羅蜜行，但持《金剛般若波羅蜜經》一卷，即得見性，入般若三昧。當知此人功德無量，經中分明讚歎，不能具說。此是最上乘法，為大智上根人說。小根之人若聞法，心不生信。何以故？譬如大龍，若下大雨，雨于閻浮提，城邑聚落，悉皆漂流，如漂草葉；若下大雨，雨于大海，不增不減。若大乘者，聞說《金剛經》，心開悟解。故知本性自有般若之智，自用智惠觀照，不假文字。譬如其雨水，不從天有，原是龍王于江海中，將身引此水，令一切眾生，一切草木，一切有情無情，悉皆蒙潤。諸水眾流，卻入大海，海納眾水，合為一體。眾生本性般若之智，亦復如是。
「小根之人，聞說此頓教，猶如大地草木根性自小者，若被大雨一沃，悉皆自倒，不能增長。小根之人，亦復如是。有般若之智，與大智之人亦無差別。因何聞法即不悟？緣邪見障重，煩惱根深，猶如大云，蓋覆于日，不得風吹，日無能現。般若之智，亦無大小，為一切眾生，自有迷心，外修覓佛，未悟自性，即是小根人。聞其頓教，不信外修，但于自心，令自本性常起正
【現代漢語翻譯】 現代漢語譯本：
所謂的『法』，就是沒有念頭、沒有記憶、沒有執著。不要產生虛假的妄想，那就是你本來的真如自性。用智慧來觀察，對於一切事物不接受也不拋棄，就能明心見性，成就佛道。 『善知識！如果想要進入深奧的法界，進入般若三昧（prajna samadhi，通過智慧獲得的禪定），就應當修習般若波羅蜜（prajnaparamita，到達智慧彼岸）的修行，只要受持《金剛般若波羅蜜經》（Vajracchedika Prajnaparamita Sutra）一卷，就能明心見性，進入般若三昧。應當知道這個人功德無量，經中明白地讚歎，不能完全說盡。這是最上乘的佛法，是為具有大智慧的上等根器的人說的。小根器的人如果聽到這種佛法，心中不會產生信心。為什麼呢？比如大龍，如果降下大雨，雨在閻浮提（Jambudvipa，我們所居住的這個世界），城池村落，都會被漂流，就像漂浮的草葉一樣；如果降下大雨，雨在大海里，大海不會增加也不會減少。如果大乘根器的人，聽到講說《金剛經》，內心就會開悟理解。所以知道本性自有般若的智慧，自己用智慧來觀察，不需要依靠文字。比如那雨水，不是從天上來的，原本是龍王在江海中，將身體引出這些水，讓一切眾生，一切草木，一切有情無情，都得到滋潤。各種水流，最終流入大海，大海容納各種水流，合為一體。眾生本性的般若智慧，也是這樣。』 『小根器的人，聽到這種頓悟的教法，就像大地上草木的根性本來就小，如果被大雨一澆，都會倒伏，不能生長。小根器的人，也是這樣。有般若的智慧，與大智慧的人也沒有差別。因為什麼聽到佛法卻不能領悟呢？因為邪見障礙深重，煩惱根深蒂固，就像厚厚的雲彩，遮蓋住太陽，沒有風吹，太陽就不能顯現。般若的智慧，也沒有大小之分，因為一切眾生，自己有迷惑的心，向外尋求佛，沒有領悟自己的本性，就是小根器的人。聽到頓悟的教法，不相信向外尋求，只是在自己的心中，讓自己的本性常常生起正念。
【English Translation】 English version:
'Dharma' means no thought, no memory, no attachment. Do not give rise to false delusions, that is your own true suchness nature. Use wisdom to observe, and neither accept nor reject all things, then you can see your nature and attain Buddhahood. 'Good Knowing Advisors! If you wish to enter the profound Dharma realm, to enter the prajna samadhi (prajna samadhi, samadhi attained through wisdom), you must cultivate the practice of prajnaparamita (prajnaparamita, reaching the other shore of wisdom). Just uphold one volume of the 'Vajracchedika Prajnaparamita Sutra' (Vajracchedika Prajnaparamita Sutra), and you will see your nature and enter prajna samadhi. You should know that this person's merit is immeasurable, and the sutra clearly praises it, which cannot be fully described. This is the supreme vehicle Dharma, spoken for those with great wisdom and superior faculties. If people with small faculties hear this Dharma, they will not have faith in their hearts. Why? For example, if a great dragon sends down heavy rain upon Jambudvipa (Jambudvipa, the world we live in), cities and villages will all be washed away, like floating blades of grass; if heavy rain falls on the great ocean, it will neither increase nor decrease. If those of the Mahayana vehicle hear the 'Diamond Sutra' spoken, their minds will open and they will understand. Therefore, know that the inherent nature has prajna wisdom, and use your own wisdom to observe, without relying on words. For example, that rainwater does not come from the sky, but originally the Dragon King in the rivers and seas draws this water with his body, causing all sentient beings, all plants and trees, all sentient and insentient beings, to be moistened. All streams of water then flow into the great ocean, and the ocean receives all waters, uniting them into one. The prajna wisdom of the inherent nature of sentient beings is also like this.' 'People with small faculties, hearing this sudden teaching, are like the roots of grass and trees on the earth that are inherently small; if they are watered by a heavy rain, they will all fall down and cannot grow. People with small faculties are also like this. Having prajna wisdom is no different from having great wisdom. Why is it that when they hear the Dharma, they do not awaken? Because the obstacles of wrong views are heavy, and the roots of afflictions are deep, like thick clouds covering the sun, and without the wind blowing, the sun cannot appear. Prajna wisdom is neither large nor small, because all sentient beings have deluded minds, seeking the Buddha externally, and not realizing their own nature, they are people with small faculties. Hearing the sudden teaching, they do not believe in seeking externally, but only in their own minds, causing their own inherent nature to constantly give rise to right thought.'
見，一切邪見煩惱，塵勞眾生，當時盡悟，猶如大海，納于眾流，小水大水，合為一體，即是見性。內外不住，來去自由，能除執心，通達無礙，心修此行，即與《般若波羅蜜經》本無差別。
「一切經書及文字，小大二乘，十二部經，皆因人置，因智惠性故，故然能建立。我若無世人，一切萬法本亦不有。故知萬法本從人興，一切經書因人說有。緣在人中有愚有智，愚為小人，智為大人。迷人問于智者，智人與愚人說法，令使愚者悟解心開。迷人若悟解心開，與大智人無別。故知不悟，即佛是眾生；一念若悟，即眾生是佛。故知一切萬法，盡在自身心中，何不從於自心頓見真如本性。《梵網菩薩戒經》云：『本源自性清凈。』識心見性，自成佛道。《維摩經》云：『即時豁然，還得本心。』
「善知識！我于忍和尚處，一聞言下大悟，頓見真如本性。是故以頓悟教法流行後代，令學道者頓悟菩提，各自觀心，令自本性頓悟。若不能自悟者，須覓大善知識示道見性。何名大善知識？解最上乘法，直示正路，是大善知識，是大因緣。所為示道，令得見性。一切善法，皆因大善知識能發起故。三世諸佛十二部經，在人性中本自具有。不能自性悟，須得善知識示道見性。若自悟者，不假外求善知識。若取外求善
【現代漢語翻譯】 現代漢語譯本： 『見』，就是說，一切持有邪見、被煩惱纏繞、身處塵世勞苦的眾生，在那一刻全部領悟，就像大海容納各種河流一樣，無論小河大河，都匯合成一個整體，這就是『見性』。內心和外在都不執著，來去自由，能夠去除執念，通達無礙。用心修行這種方法，就與《般若波羅蜜經》（Prajnaparamita Sutra）的根本教義沒有差別。
『一切經書以及文字，無論是小乘還是大乘，十二部經（Dvadasanga），都是因為人的存在而設立的，因為智慧的本性才能夠建立。如果沒有世人，一切萬法（Dharma）原本也不存在。所以要知道萬法根本是從人而興起的，一切經書都是因為人而說出來的。因為人有愚笨和聰慧之分，愚笨的是小人，聰慧的是大人。迷惑的人向有智慧的人請教，有智慧的人為愚笨的人說法，使愚笨的人領悟，心竅打開。迷惑的人如果領悟，心竅打開，就與大智慧的人沒有區別。所以要知道，不領悟，那麼佛（Buddha）就是眾生；一旦領悟，那麼眾生就是佛。所以要知道一切萬法，都在自身心中，為什麼不從自己的心中立刻見到真如本性（Tathata）。《梵網菩薩戒經》（Brahmajala Sutra）說：『本源自性清凈。』認識心，見到本性，自然成就佛道。《維摩經》（Vimalakirti Sutra）說：『即時豁然，還得本心。』
『善知識（Kalyanamitra）！我在忍和尚（Master Ren）那裡，一聽聞就立刻大悟，頓見真如本性。因此用頓悟的教法流傳後代，讓學道的人頓悟菩提（Bodhi），各自觀察自己的心，讓自己的本性頓悟。如果不能自己領悟，就必須尋找大善知識來指點道路，見到本性。什麼叫做大善知識？能夠講解最上乘的佛法，直接指示正確的道路，這就是大善知識，就是大因緣。所做的一切都是爲了指點道路，使人能夠見到本性。一切善法，都是因為大善知識才能夠發起。三世諸佛（Buddhas of Three Times）和十二部經，在人性的本源中本來就具有。不能從自性中領悟，就必須得到善知識的指點，見到本性。如果自己能夠領悟，就不需要向外尋求善知識。如果向外尋求善知識』
【English Translation】 English version: 『Seeing』 means that all sentient beings with wrong views, afflicted by defilements, and suffering in the mundane world, all awaken at that moment, just like the ocean accepting all rivers, whether small or large, merging into one entity. This is 『seeing one's nature』. Not being attached to the inner or outer, coming and going freely, being able to remove attachments, and being unobstructed in understanding. Cultivating this practice with the mind is no different from the fundamental teachings of the 『Prajnaparamita Sutra』 (Perfection of Wisdom Sutra).
『All scriptures and texts, whether of the Hinayana or Mahayana, the Twelve Divisions of the Teachings (Dvadasanga), are established because of people, and they can be established because of the nature of wisdom. If there were no people in the world, all dharmas (Dharma) would not exist. Therefore, know that all dharmas originate from people, and all scriptures are spoken because of people. Because there are foolish and wise people, the foolish are small people, and the wise are great people. Confused people ask the wise, and the wise teach the foolish, enabling the foolish to awaken and open their minds. If confused people awaken and open their minds, they are no different from the greatly wise. Therefore, know that if one does not awaken, then the Buddha (Buddha) is a sentient being; if one awakens in a single thought, then a sentient being is a Buddha. Therefore, know that all dharmas are within one's own mind, why not immediately see one's true nature (Tathata) from one's own mind. The 『Brahmajala Sutra』 (Brahmajala Sutra) says: 『The original source of self-nature is pure.』 Recognizing the mind and seeing the nature, one naturally achieves Buddhahood. The 『Vimalakirti Sutra』 (Vimalakirti Sutra) says: 『Immediately and suddenly, one regains the original mind.』
『Good Knowing Advisors (Kalyanamitra)! At Master Ren's (Master Ren) place, upon hearing the words, I immediately had a great awakening and suddenly saw my true nature. Therefore, I spread the teaching of sudden enlightenment to later generations, enabling those who study the Way to suddenly awaken to Bodhi (Bodhi), to observe their own minds, and to allow their own nature to suddenly awaken. If one cannot awaken on one's own, one must seek a great Good Knowing Advisor to point the way and see one's nature. What is a great Good Knowing Advisor? One who can explain the supreme vehicle of the Dharma, directly pointing out the correct path, is a great Good Knowing Advisor, a great cause and condition. All that is done is to point the way, enabling one to see one's nature. All good dharmas arise because of the great Good Knowing Advisor. The Buddhas of the Three Times (Buddhas of Three Times) and the Twelve Divisions of the Teachings are originally inherent in human nature. If one cannot awaken from one's own nature, one must obtain the guidance of a Good Knowing Advisor to see one's nature. If one can awaken on one's own, one does not need to seek a Good Knowing Advisor externally. If one seeks externally』
知識望得解脫，無有是處。識自心內善知識，即得解脫。若自心邪迷，妄念顛倒，外善知識即有教授，救不可得。汝若不得自悟，當起般若觀照，剎那間妄念俱滅，即是自真正善知識，一悟即至佛地。自性心地，以智惠觀照，內外明澈，識自本心。若識本心，即是解脫。既得解脫，即是般若三昧。悟般若三昧，即是無念。何名無念？無念法者，見一切法，不著一切法；遍一切處，不著一切處。常凈自性，使六賊從六門走出，於六塵中不離不染，來去自由，即是般若三昧，自在解脫，名無念行。莫百物不思，當令念絕，即是法縛，即名邊見。悟無念法者，萬法盡通；悟無念法者，見諸佛境界；悟無念頓法者，至佛位地。
「善知識！後代得吾法者，常見吾法身不離汝左右。善知識！將此頓教法門，同見同行，發願受持，如是佛教，終身受持而不退者，欲入聖位，然須傳授，從上以來，默然而付衣法，發大誓願，不退菩提，即須分付。若不同見解，無有志愿，在在處處，勿妄宣傳，損彼前人，究竟無益。若愚人不解，謗此法門，百劫千生，斷佛種性。」
大師言：「善知識！聽吾說〈無相頌〉，令汝迷者罪滅，亦名〈滅罪頌〉」。頌曰：
「愚人修福不修道， 謂言修福而是道。 佈施供養福無邊，
【現代漢語翻譯】 現代漢語譯本 認為通過知識就能獲得解脫，這是不可能的。認識自己內心的善知識（指內在的智慧和覺悟），就能獲得解脫。如果自己的內心邪迷，妄念顛倒，即使外在的善知識（指老師或經書）有所教導，也無法救度。如果你不能自己覺悟，就應當生起般若（智慧）的觀照，剎那間所有的妄念都滅盡，這就是你真正的善知識，一旦覺悟就能到達佛的境界。用智慧觀照自性的心地，使內外都明澈，認識自己的本心。如果認識了本心，就是解脫。既然得到了解脫，就是般若三昧（通過智慧獲得的禪定）。領悟般若三昧，就是無念。什麼叫做無念？無念的法，就是見到一切法，卻不執著於一切法；遍及一切處，卻不執著於一切處。常常保持自性的清凈，使六賊（指眼、耳、鼻、舌、身、意六根）從六門（指眼、耳、鼻、舌、身、意六根所對應的六個感官）走出，在六塵（指色、聲、香、味、觸、法六種外在事物）中不離也不染，來去自由，這就是般若三昧，自在解脫，叫做無念行。不要什麼都不想，如果讓念頭斷絕，那就是被法所束縛，就叫做邊見。領悟無念法的人，萬法都通達；領悟無念法的人，見到諸佛的境界；領悟無念頓法的人，到達佛的地位。 『善知識！後代得到我的法的人，常常能見到我的法身不離開你的左右。善知識！將這個頓教法門，共同見解，共同修行，發願接受和奉持，像這樣信奉佛教，終身接受和奉持而不退轉的人，想要進入聖位，然後必須傳授，從上以來，默默地交付衣缽和法，發大誓願，不退轉于菩提（覺悟），就必須分付。如果不是相同的見解，沒有志愿，在任何地方，不要胡亂宣傳，損害他人，最終也沒有益處。如果愚笨的人不理解，誹謗這個法門，百劫千生，斷絕佛的種性。』 大師說：『善知識！聽我說《無相頌》，讓你們迷惑的人罪業消滅，也叫做《滅罪頌》。』頌說： 『愚笨的人修福不修道，認為修福就是道。 佈施供養福無邊，』
【English Translation】 English version To seek liberation through knowledge alone is impossible. Recognizing the good teacher (referring to inner wisdom and enlightenment) within your own mind leads to liberation. If your own mind is misguided and deluded, with inverted thoughts, even if external good teachers (referring to teachers or scriptures) offer instruction, salvation is unattainable. If you cannot awaken yourself, you should cultivate prajna (wisdom) contemplation, and in an instant, all deluded thoughts will cease. This is your true good teacher, and with one awakening, you will reach the state of Buddhahood. Use wisdom to contemplate the nature of your mind, making both the inner and outer clear, and recognize your original mind. If you recognize your original mind, that is liberation. Having attained liberation, that is prajna samadhi (meditative absorption attained through wisdom). Realizing prajna samadhi is non-thought. What is meant by non-thought? The Dharma of non-thought is to see all dharmas (phenomena) without being attached to any dharma; to be present in all places without being attached to any place. Constantly maintain the purity of your nature, allowing the six thieves (referring to the six senses: eyes, ears, nose, tongue, body, and mind) to exit through the six gates (referring to the six sense organs corresponding to the six senses), and in the six dusts (referring to the six external objects: form, sound, smell, taste, touch, and dharma), remain neither attached nor detached, coming and going freely. This is prajna samadhi, free liberation, called non-thought practice. Do not try to think of nothing at all; if you try to cut off all thoughts, that is being bound by the Dharma, and is called a biased view. One who realizes the Dharma of non-thought understands all dharmas; one who realizes the Dharma of non-thought sees the realms of all Buddhas; one who realizes the sudden Dharma of non-thought reaches the state of Buddhahood. 『Good friends! Those in later generations who attain my Dharma will often see my Dharmakaya (Dharma body) not leaving your side. Good friends! Take this sudden teaching Dharma gate, share the same views and practice together, make vows to receive and uphold it. Those who believe in Buddhism in this way, receiving and upholding it throughout their lives without regressing, wishing to enter the holy state, must then transmit it. From the beginning, the robe and Dharma have been silently entrusted, with great vows made, not regressing from Bodhi (enlightenment), and must be passed on. If there are not the same views and understanding, and no aspirations, do not recklessly propagate it anywhere, harming others, ultimately without benefit. If foolish people do not understand and slander this Dharma gate, for hundreds of kalpas (eons) and thousands of lifetimes, they will cut off the Buddha-nature.』 The Great Master said: 『Good friends! Listen to my 《Song of No-Form》, so that those who are deluded may have their sins eradicated; it is also called 《Song of Eradicating Sins》.』 The song says: 『Foolish people cultivate blessings but do not cultivate the Way, thinking that cultivating blessings is the Way. Giving and making offerings bring boundless blessings,』
心中三業原來在。 若將修福欲滅罪， 後世得福罪原在。 若解向心除罪緣， 各自性中真懺悔。 若悟大乘真懺悔， 除邪行正即無罪。 學道之人能自觀， 即與悟人同一例。 惠能今傳此頓教， 愿學之人同一體。 若欲當來覓法身， 三毒惡緣心裡洗。 努力修道莫悠悠， 忽然虛度一世休。 若遇大乘頓教法， 虔誠合掌至心求。」
大師說法了，韋使君、官僚、僧眾、道俗，贊言無盡，昔所未聞。
使君禮拜，白言：「和尚說法，實不思議。弟子尚有少疑，欲問和尚。望意和尚大慈大悲，為弟子說。」大師言：「有疑即問，何須再三？」使君問：「法可不？是西國第一師達摩祖師宗旨？」大師言：「是！」使君問：「弟子見說達摩大師化梁武帝。帝問達摩：『朕一生以來，造寺、佈施、供養有功德否？』達摩答言：『並無功德。』武帝惆悵，遂遣達摩出境。未審此言，請和尚說。」六祖言：「實無功德，使君勿疑達摩大師言。武帝著邪道，不識正法。」使君問：「何以無功德？」和尚言：「造寺、佈施、供養，只是修福。不可將福以為功德，功德在法身，非在於福田。自法性有功德，平直是佛性，外行恭敬，若輕一切人，吾我不斷，即自無功德。自性
【現代漢語翻譯】 現代漢語譯本： 心中所起的三業（身、口、意三種行為）原本就存在於心中。 如果想通過修福來消除罪業，即使後世得到福報，罪業仍然存在。 如果明白向內心根源去除罪業的因緣，就在各自的自性中真誠懺悔。 如果領悟了大乘的真懺悔，去除邪惡的行為，奉行正道，就沒有罪業。 學道的人如果能反觀自照，就和開悟的人一樣。 惠能（Huineng）今天傳授這個頓悟之法，希望學習的人都能融為一體。 如果想要在未來找到法身（Dharmakaya），就要把貪、嗔、癡（三種毒害）這些惡緣從心裡洗去。 努力修道，不要懈怠，忽然間虛度一生就結束了。 如果遇到大乘頓悟之法，要虔誠合掌，至誠懇切地尋求。
大師說法完畢，韋使君（Wei，地方長官）、各位官員、僧眾、道士和百姓，都讚歎不已，說這是以前從未聽過的。
韋使君禮拜后說道：『和尚的說法，實在不可思議。弟子還有一些疑問，想要請教和尚。希望和尚大慈大悲，為弟子解說。』大師說：『有疑問就問，何必再三請求？』韋使君問：『這個法，是不是西國第一祖師達摩祖師（Bodhidharma）的宗旨？』大師說：『是的！』韋使君問：『弟子聽說達摩大師教化梁武帝（Liang Wudi）時，梁武帝問達摩：『我一生以來，建造寺廟、佈施、供養，有沒有功德？』達摩回答說：『並沒有功德。』梁武帝感到惆悵，於是遣送達摩出境。不明白這是什麼意思，請和尚解說。』六祖（Sixth Patriarch）說：『確實沒有功德，使君不要懷疑達摩大師的話。梁武帝執著于邪道，不認識正法。』使君問：『為什麼沒有功德？』和尚說：『建造寺廟、佈施、供養，只是修福。不能把福報當作功德，功德在於法身，不在於福田。自法性具有功德，平直就是佛性，外在行為恭敬，如果輕視一切人，我執不斷，自身就沒有功德。自性
【English Translation】 English version: The three karmas (actions of body, speech, and mind) originally reside in the heart. If you try to eliminate sins by cultivating blessings, even if you gain blessings in future lives, the sins still remain. If you understand how to remove the causes of sin by turning to the source within your heart, then sincerely repent in your own nature. If you realize the true repentance of Mahayana, eliminate evil actions, and practice the right path, then there will be no sin. If a person who studies the Way can observe themselves, they are the same as an enlightened person. Huineng (惠能) is now transmitting this sudden teaching, hoping that those who study it will become one body. If you want to find the Dharmakaya (法身) in the future, wash away the evil causes of the three poisons (greed, hatred, and delusion) from your heart. Strive to cultivate the Way and do not be idle, for suddenly a lifetime will pass in vain. If you encounter the sudden teaching of Mahayana, sincerely join your palms and seek it with all your heart.
After the Great Master finished speaking, Magistrate Wei (韋使君), the officials, monks, Taoists, and laypeople praised him endlessly, saying that they had never heard such teachings before.
Magistrate Wei bowed and said, 'Venerable Master's teachings are truly inconceivable. This disciple still has some doubts and wishes to ask the Venerable Master. I hope the Venerable Master will be compassionate and explain them to me.' The Great Master said, 'Ask if you have doubts, why ask again and again?' Magistrate Wei asked, 'Is this Dharma the teaching of Bodhidharma (達摩祖師), the First Patriarch from the Western Lands?' The Great Master said, 'It is!' Magistrate Wei asked, 'This disciple heard that when Bodhidharma (達摩大師) was teaching Emperor Wu of Liang (梁武帝), the Emperor asked Bodhidharma: 'Have I accumulated merit by building temples, giving alms, and making offerings throughout my life?' Bodhidharma replied, 'There is no merit.' Emperor Wu was disappointed and sent Bodhidharma out of the country. I do not understand this, please explain it, Venerable Master.' The Sixth Patriarch (六祖) said, 'Indeed, there is no merit. Magistrate, do not doubt the words of Bodhidharma. Emperor Wu was attached to a heretical path and did not recognize the true Dharma.' Magistrate Wei asked, 'Why is there no merit?' The Venerable Master said, 'Building temples, giving alms, and making offerings are merely cultivating blessings. You cannot regard blessings as merit. Merit lies in the Dharmakaya (法身), not in the field of blessings. The self-nature has merit, straightforwardness is the Buddha-nature, external actions of respect, if you despise all people, and the ego is not broken, then you have no merit. The self-nature
無功德，法身無功德。唸唸行平等直心，德即不輕。常行於敬，自修身即功，自修心即德。功德自心作，福與功德別。武帝不識正理，非祖大師有過。」
使君禮拜，又問：「弟子見僧俗常念阿彌陀佛，愿往生西方。請和尚說，得生彼否？望為破疑。」大師言：「使君聽，惠能與說。世尊在舍衛城，說西方引化，經文分明，去此不遠，只為下根。說近說遠，只緣上智。人自兩種，法無兩般。迷悟有殊，見有遲疾。迷人唸佛生彼，悟者自凈其心。所以佛言：『隨其心凈，則佛土凈。』使君！東方但凈心無罪，西方心不凈有愆。迷人愿生東方、西方，悟者所在處並皆一種。心地但無不凈，西方去此不遠；心起不凈之心，唸佛往生難到。除十惡即行十萬；無八邪即過八千。但行直心，到如彈指。使君！但行十善，何須更願往生？不斷十惡之心，何佛即來迎請？若悟無生頓法，見西方只在剎那；不悟頓教大乘，唸佛往生路遠，如何得達？」六祖言：「惠能與使君移西方剎那間，目前便見，使君愿見否？」使君禮拜：「若此得見，何須往生？愿和尚慈悲，為現西方，大善！」大師言：「一時見西方！無疑即散！」大眾愕然，莫知何事。大師曰：「大眾！大眾！作意聽！世人自色身是城，眼、耳、鼻、舌、身即是城門。外有
【現代漢語翻譯】 現代漢語譯本：無功德，法身（Dharmakaya，佛的法性之身）沒有功德。唸唸奉行平等正直的心，德行就不會輕薄。常常保持恭敬之心，自我修行身即是功，自我修行心即是德。功德由自心所生，福與功德是不同的。梁武帝不明白真正的道理，不是祖師（菩提達摩）的過錯。
使君（指地方長官）禮拜，又問：『弟子看見僧人和俗人常常唸誦阿彌陀佛（Amitabha），希望往生西方極樂世界。請和尚開示，能否往生彼處？希望能夠消除我的疑惑。』大師說：『使君請聽，惠能（六祖慧能）為你解說。世尊（釋迦牟尼佛）在舍衛城（Shravasti），宣說西方引導教化，經文說得很明白，距離這裡並不遙遠，只是爲了適應下等根器的人。說近說遠，只是因為上等智慧的人。人有迷悟兩種，佛法沒有兩樣。迷惑和覺悟不同，見解有遲緩和快速。迷惑的人唸佛才能往生西方，覺悟的人自己清凈其心。所以佛說：『隨著你的心清凈，那麼佛土也就清凈。』使君！東方只要心凈就沒有罪過，西方心不清凈就有過失。迷惑的人希望往生東方或西方，覺悟的人無論在哪裡都一樣。心地只要沒有不清凈，西方距離這裡並不遙遠；心生起不清凈的念頭，唸佛往生就難以到達。去除十惡（十種惡業）就等於行了十萬（里路）；沒有八邪（八種錯誤的見解）就超過了八千（里路）。只要奉行正直的心，到達西方就像彈指一樣快。使君！只要奉行十善（十種善業），何須再發愿往生？不停止十惡之心，哪位佛會來迎接你？如果領悟了無生頓法（不生不滅的頓悟之法），看見西方極樂世界只在剎那之間；不領悟頓教大乘（頓悟的大乘佛法），唸佛往生的道路遙遠，如何能夠到達？』六祖說：『惠能可以和使君在剎那間移動到西方極樂世界，眼前就能看見，使君願意看見嗎？』使君禮拜說：『如果這樣能夠看見，何須往生？希望和尚慈悲，為我展現西方極樂世界，這是最大的善事！』大師說：『一時之間看見西方極樂世界！沒有懷疑就會消散！』大眾愕然，不知道發生了什麼事。大師說：『大眾！大眾！集中精神聽！世人的自身就是一座城，眼、耳、鼻、舌、身就是城門。外面有』
【English Translation】 English version: 'No merit, the Dharmakaya (the body of the Dharma nature of the Buddha) has no merit. Constantly practicing equality and a straightforward mind, virtue will not be slight. Always maintaining reverence, self-cultivating the body is merit, self-cultivating the mind is virtue. Merit arises from one's own mind, blessings and merit are different. Emperor Wu of Liang did not understand the true principle, it is not the fault of the Patriarch (Bodhidharma).'
The magistrate (referring to a local official) bowed and asked: 'This disciple sees monks and laypeople often reciting Amitabha (Amitabha Buddha), hoping to be reborn in the Western Pure Land. Please, Venerable Monk, explain whether one can be reborn there? I hope to dispel my doubts.' The Great Master said: 'Magistrate, listen, Huineng (the Sixth Patriarch Huineng) will explain it to you. The World Honored One (Shakyamuni Buddha), in Shravasti (Shravasti), spoke of the Western Land's guidance and transformation, the scriptures clearly state that it is not far from here, only for those of lower faculties. Saying near or far is only because of those with superior wisdom. People are of two kinds, the Dharma is not of two kinds. Delusion and enlightenment are different, views are slow and quick. Deluded people recite the Buddha to be reborn there, enlightened people purify their own minds. Therefore, the Buddha said: 'As the mind is pure, so the Buddha land is pure.' Magistrate! In the East, as long as the mind is pure, there is no sin; in the West, if the mind is not pure, there are faults. Deluded people wish to be born in the East or West, enlightened people are the same wherever they are. As long as the mind is without impurity, the West is not far from here; if impure thoughts arise in the mind, reciting the Buddha for rebirth is difficult to achieve. Eliminating the ten evils (ten unwholesome actions) is like traveling a hundred thousand (miles); without the eight heterodoxies (eight wrong views) is like passing eight thousand (miles). Just practice a straightforward mind, and reaching the West is as quick as snapping your fingers. Magistrate! Just practice the ten virtues (ten wholesome actions), why need you wish for rebirth? If you do not stop the ten evil thoughts, which Buddha will come to welcome you? If you realize the unproduced sudden Dharma (the sudden enlightenment of non-birth and non-death), seeing the Western Pure Land is only in an instant; if you do not realize the sudden teaching of the Mahayana (the sudden enlightenment of the Mahayana Dharma), the path to rebirth through reciting the Buddha is far, how can you reach it?' The Sixth Patriarch said: 'Huineng can move the Western Pure Land to you in an instant, you can see it right before your eyes, would you like to see it?' The magistrate bowed and said: 'If it can be seen in this way, why need rebirth? I hope the Venerable Monk will be compassionate and reveal the Western Pure Land to me, that would be the greatest good!' The Great Master said: 'Seeing the Western Pure Land in an instant! Without doubt, it will dissipate!' The assembly was stunned, not knowing what was happening. The Great Master said: 'Everyone! Everyone! Pay attention and listen! The body of the people of the world is a city, the eyes, ears, nose, tongue, and body are the city gates. Outside there are'
五門，內有意門。心即是地，性即是王。性在王在，性去王無。性在身心存，性去身心壞。佛是自性作，莫向身外求。自性迷，佛即是眾生；自性悟，眾生即是佛。慈悲即是觀音，喜舍名為勢至，能凈是釋迦，平直即是彌勒，人我即是須彌，邪心即是海水，煩惱即是波浪，毒心即是惡龍，塵勞即是魚鱉，虛妄即是鬼神，三毒即是地獄，愚癡即是畜生，十善即是天堂。無人我，須彌自倒；除邪心，海水竭；煩惱無，波浪滅；毒害除，魚龍絕。自心地上覺性如來，放大智惠光明，照曜六門清凈，照破六慾諸天，下照三毒若除，地獄一時消滅，內外明澈，不異西方。不作此修，如何到彼？」座下聞說，讚聲徹天，應是迷人，瞭然便見。使君禮拜，贊言：「善哉！善哉！普愿法界眾生，聞者一時悟解。」
大師言：「善知識！若欲修行，在家亦得，不由在寺。在寺不修，如西方心惡之人；在家若修行，如東方人修善。但願自家修清凈，即是西方。」使君問：「和尚！在家如何修？愿為指授。」大師言：「善知識！惠能與道俗作〈無相頌〉，汝等盡誦取，依此修行頓教法，常與惠能說一處無別。」頌曰：
「說通及心通， 如日處虛空， 惟傳頓教法， 出世破邪宗。 教即無頓漸， 迷悟有遲疾， 若學
【現代漢語翻譯】 現代漢語譯本： 五門，內有意識之門（意門）。心就是大地，自性就是國王。自性在，國王就在；自性離去，國王就不在了。自性在，身心就存在；自性離去，身心就敗壞。佛是自性所造就的，不要向身外去尋求。自性迷惑，佛就是眾生；自性覺悟，眾生就是佛。慈悲就是觀音（Avalokiteśvara），喜舍名為勢至（Mahāsthāmaprāpta），能清凈就是釋迦（Śākyamuni），平等正直就是彌勒（Maitreya），人我執著就是須彌山（Sumeru），邪惡的心就是海水，煩惱就是波浪，惡毒的心就是惡龍，塵世的勞苦就是魚鱉，虛假的念頭就是鬼神，貪嗔癡三毒就是地獄，愚癡就是畜生，十善業就是天堂。如果沒有人我執著，須彌山自然倒塌；去除邪惡的心，海水自然枯竭；沒有煩惱，波浪自然平息；毒害消除，魚龍自然絕跡。在自心的大地上，覺悟的自性如來，放出大智慧的光明，照耀六根清凈，照破六慾諸天，下照三毒如果消除，地獄一時消滅，內外明澈，與西方極樂世界沒有差別。如果不這樣修行，如何能到達彼岸？」座下聽聞此說，讚歎的聲音響徹天空，應該是迷惑的人，聽了之後立刻明白了。使君禮拜，讚歎說：「太好了！太好了！普遍希望法界眾生，聽聞的人一時都能領悟理解。」
大師說：「善知識！如果想要修行，在家也可以，不一定要在寺廟。在寺廟不修行，就像西方心地惡劣的人；在家如果修行，就像東方人修善。只要自己修持清凈，就是西方極樂世界。」使君問：「和尚！在家如何修行？希望您能指教。」大師說：「善知識！惠能我為道俗作了一首《無相頌》，你們都誦讀它，依照這個修行頓悟之法，常常和惠能我說的是同一個地方，沒有差別。」頌說：
『說通和心通， 就像太陽處在虛空， 只傳頓悟之法， 出世破除邪惡的宗派。 教義本身沒有頓悟和漸悟的區別， 迷惑和覺悟有快慢的差別， 如果學習……』 English version: The five gates, among which is the gate of consciousness (Manodvāra). The mind is the earth, and the self-nature is the king. When the self-nature is present, the king is present; when the self-nature departs, the king is absent. When the self-nature is present, the body and mind exist; when the self-nature departs, the body and mind decay. The Buddha is made by one's own self-nature; do not seek outside the body. When the self-nature is deluded, the Buddha is a sentient being; when the self-nature is enlightened, a sentient being is the Buddha. Compassion is Avalokiteśvara (Guanyin), joy and generosity are called Mahāsthāmaprāpta (Shìzhì), the ability to purify is Śākyamuni (Shìjiā), equality and uprightness are Maitreya (Mílè), attachment to self and others is Mount Sumeru (Xūmí), an evil mind is the ocean, afflictions are waves, a poisonous mind is an evil dragon, worldly troubles are fish and turtles, false thoughts are ghosts and spirits, the three poisons (greed, hatred, and delusion) are hell, ignorance is an animal, and the ten good deeds are heaven. If there is no attachment to self and others, Mount Sumeru will naturally collapse; if evil thoughts are removed, the ocean will naturally dry up; if there are no afflictions, the waves will naturally subside; if poison and harm are eliminated, fish and dragons will naturally disappear. On the ground of one's own mind, the enlightened self-nature Tathagata (Rúlái) emits the light of great wisdom, illuminating the purity of the six senses, breaking through the heavens of the six desires, and illuminating below, if the three poisons are removed, hell will be destroyed at once, inside and outside are clear, and there is no difference from the Western Pure Land. If you do not cultivate in this way, how can you reach the other shore?' Those in the assembly, hearing this, praised with voices that resounded through the heavens, and those who were deluded immediately understood. The commissioner bowed and praised, saying, 'Excellent! Excellent! May all sentient beings in the Dharma realm, upon hearing this, awaken and understand at once.'
The Great Master said, 'Good friends! If you wish to cultivate, you can do so at home, without necessarily being in a temple. Being in a temple without cultivating is like an evil person in the West; cultivating at home is like a good person in the East. Just wish to cultivate purity in your own home, and that is the Western Pure Land.' The commissioner asked, 'Venerable Sir! How does one cultivate at home? Please instruct us.' The Great Master said, 'Good friends! Huineng has composed a 'Song of No-Form' for the laypeople and monastics. You should all recite it and cultivate according to this sudden teaching method. What I, Huineng, say is always the same, without any difference.' The song says:
'Speaking and understanding, and mind and understanding, Are like the sun in the empty sky, Only transmitting the sudden teaching, Transcending the world and destroying evil sects. The teaching itself has no sudden or gradual, Delusion and enlightenment have differences in speed, If you study...'
【English Translation】 English version: The five gates, among which is the gate of consciousness (Manodvāra). The mind is the earth, and the self-nature is the king. When the self-nature is present, the king is present; when the self-nature departs, the king is absent. When the self-nature is present, the body and mind exist; when the self-nature departs, the body and mind decay. The Buddha is made by one's own self-nature; do not seek outside the body. When the self-nature is deluded, the Buddha is a sentient being; when the self-nature is enlightened, a sentient being is the Buddha. Compassion is Avalokiteśvara (Guanyin), joy and generosity are called Mahāsthāmaprāpta (Shìzhì), the ability to purify is Śākyamuni (Shìjiā), equality and uprightness are Maitreya (Mílè), attachment to self and others is Mount Sumeru (Xūmí), an evil mind is the ocean, afflictions are waves, a poisonous mind is an evil dragon, worldly troubles are fish and turtles, false thoughts are ghosts and spirits, the three poisons (greed, hatred, and delusion) are hell, ignorance is an animal, and the ten good deeds are heaven. If there is no attachment to self and others, Mount Sumeru will naturally collapse; if evil thoughts are removed, the ocean will naturally dry up; if there are no afflictions, the waves will naturally subside; if poison and harm are eliminated, fish and dragons will naturally disappear. On the ground of one's own mind, the enlightened self-nature Tathagata (Rúlái) emits the light of great wisdom, illuminating the purity of the six senses, breaking through the heavens of the six desires, and illuminating below, if the three poisons are removed, hell will be destroyed at once, inside and outside are clear, and there is no difference from the Western Pure Land. If you do not cultivate in this way, how can you reach the other shore?' Those in the assembly, hearing this, praised with voices that resounded through the heavens, and those who were deluded immediately understood. The commissioner bowed and praised, saying, 'Excellent! Excellent! May all sentient beings in the Dharma realm, upon hearing this, awaken and understand at once.'
The Great Master said, 'Good friends! If you wish to cultivate, you can do so at home, without necessarily being in a temple. Being in a temple without cultivating is like an evil person in the West; cultivating at home is like a good person in the East. Just wish to cultivate purity in your own home, and that is the Western Pure Land.' The commissioner asked, 'Venerable Sir! How does one cultivate at home? Please instruct us.' The Great Master said, 'Good friends! Huineng has composed a 'Song of No-Form' for the laypeople and monastics. You should all recite it and cultivate according to this sudden teaching method. What I, Huineng, say is always the same, without any difference.' The song says:
'Speaking and understanding, and mind and understanding, Are like the sun in the empty sky, Only transmitting the sudden teaching, Transcending the world and destroying evil sects. The teaching itself has no sudden or gradual, Delusion and enlightenment have differences in speed, If you study...'
頓教法， 愚人不可悉。 說即雖萬般， 合理還歸一， 煩惱暗宅中， 常須生惠日。 邪來因煩惱， 正來煩惱除， 邪正悉不用， 清凈至無餘。 菩提本清凈， 起心即是妄， 凈性于妄中， 但正除三障。 世間若修道， 一切盡不妨， 常見在己過， 與道即相當。 色類自有道， 離道別覓道， 覓道不見道， 到頭還自懊。 若欲覓真道， 行正即是道， 自若無正心， 暗行不見道。 若真修道人， 不見世間過， 若見世間非， 自非卻是左。 他非我不罪， 我非自有罪， 但自去非心， 打破煩惱碎。 若欲化愚人， 事須有方便， 勿令彼有疑， 即是菩提現。 法原在世間， 於世出世間， 勿離世間上， 外求出世間。 邪見在世間， 正見出世間， 邪正悉打卻， 菩提性宛然。 此但是頓教， 亦名為大乘， 迷來經累劫， 悟即剎那間。」
大師言：「善知識！汝等盡誦取此偈，依偈修行，去惠能千里，常在能邊；依此不修，對面千里。各各自修，法不相待。眾人且散，惠能歸漕溪山，眾生若有大疑，來彼山間，為汝破疑，同見佛性。」合座官僚道俗，禮拜和尚
【現代漢語翻譯】 現代漢語譯本 頓悟的教法，愚笨的人難以完全理解。 即使說了萬般道理，合理的最終還是歸於一。 在煩惱黑暗的屋宅中，要經常生起智慧的太陽。 邪念是因為煩惱而生，正念生起則煩惱消除。 邪念和正念都不執著，清凈的境界就達到無餘。 菩提（bodhi，覺悟）的本性本來就是清凈的，一起心動念就是虛妄。 在虛妄之中保持清凈的本性，只要端正就能去除三種障礙。 在世間如果修行，一切行為都不會妨礙修行。 經常看到自己的過錯，就與道相合。 各種事物都有其自身的規律，離開規律另外尋找道。 尋找道卻找不到道，到頭來還是自己懊惱。 如果想要尋找真正的道，行為端正就是道。 自己如果沒有端正的心，在黑暗中行走就看不到道。 如果真是修行的人，不會看到世間的過錯。 如果看到世間的錯誤，自己的見解就是錯誤的。 別人的錯誤我沒有罪過，我自己的錯誤我自有罪過。 只要去除自己錯誤的念頭，打破煩惱的束縛。 如果想要教化愚笨的人，一定要有方便的方法。 不要讓他們產生疑惑，這就是菩提（bodhi，覺悟）的顯現。 佛法原本就在世間，在於世間超越世間。 不要脫離世間，向外尋求出世間。 邪見存在於世間，正見超越世間。 邪見和正見都放下，菩提（bodhi，覺悟）的本性自然顯現。 這只是頓悟的教法，也稱為大乘（Mahayana）。 迷惑起來要經歷無數劫，覺悟就在一剎那間。
大師說：『善知識！你們都背誦這首偈，依照偈語修行，即使離開惠能（Huineng）千里，也常在惠能（Huineng）身邊；如果依此不修行，即使面對面也相隔千里。各自努力修行，佛法不會等待任何人。大家先散去吧，惠能（Huineng）要回漕溪山了，眾生如果有什麼大的疑問，可以來漕溪山，我為你們解答疑惑，一同見到佛性。』在座的官員和百姓，都向和尚禮拜。
【English Translation】 English version The sudden teaching, the foolish cannot fully understand. Though countless reasons are given, the reasonable ultimately returns to one. In the dark house of affliction, one must constantly generate the sun of wisdom. Evil arises from affliction; when right arises, affliction ceases. Neither evil nor right should be clung to; purity reaches the ultimate. Bodhi (覺悟, enlightenment) is inherently pure; to stir the mind is delusion. In delusion, maintain the pure nature; simply rectify and remove the three obstacles. If one cultivates the Way in the world, everything is unobstructive. Constantly seeing one's own faults is in accordance with the Way. All things have their own Way; to seek the Way apart from the Way, Seeking the Way without finding it, in the end, one only regrets. If you wish to seek the true Way, upright conduct is the Way. If one lacks an upright mind, walking in darkness, one cannot see the Way. If one is truly a cultivator of the Way, one does not see the faults of the world. If one sees the world's faults, one's own views are wrong and deviated. The faults of others are not my sins; my own faults are my own sins. Simply remove the mind of fault-finding and shatter the bonds of affliction. If you wish to transform the foolish, you must have skillful means. Do not let them have doubts; this is the manifestation of Bodhi (覺悟, enlightenment). The Dharma originates in the world; in the world, it transcends the world. Do not leave the world to seek transcendence outside the world. Evil views are in the world; right views transcend the world. Discard both evil and right views, and the nature of Bodhi (覺悟, enlightenment) will naturally appear. This is only the sudden teaching; it is also called Mahayana (大乘). Delusion lasts for countless kalpas; enlightenment is in an instant.
The Master said, 'Good friends! You should all recite this verse and practice according to it. Even if you are thousands of miles away from Huineng (惠能), you are always by Huineng's (惠能) side. If you do not practice according to it, even face to face, you are thousands of miles apart. Each of you should cultivate diligently; the Dharma does not wait for anyone. Let us disperse for now. Huineng (惠能) will return to Caoxi Mountain. If any of you have great doubts, come to that mountain, and I will resolve your doubts and together we will see the Buddha-nature.' All the officials and laypeople present bowed to the monk.
，無不嗟嘆：「善哉大悟，昔所未聞，嶺南有福，生佛在此，誰能得知？」一時盡散。
大師往漕溪山，韶、廣二州行化四十餘年。若論門人，僧之與俗，約有三五千人，說不可盡。若論宗旨，傳授壇經，以此為依約。若不得《壇經》，即無稟受。須知法處、年、月、日、姓名，遞相付囑。無《壇經》稟承，非南宗弟子也。未得稟承者，雖說頓教法，未知根本，終不免諍。但得法者，只勸修行，諍是勝負之心，與佛道違背。
世人盡傳南宗能、北宗秀，未知根本事由，且秀禪師于南都荊州江陵府當陽縣玉泉寺住持修行，惠能大師于韶州城東三十五里漕溪山住持修行。法即一宗，人有南北，因此便立南北。何以漸頓？法即一種，見有遲疾，見遲即漸，見疾即頓，法無漸頓，人有利鈍，故名漸頓。
神秀師常見人說，惠能法疾，直指見路。秀師遂喚門人僧志誠曰：「汝聰明多智，汝與吾至漕溪山到惠能所，禮拜但聽，莫言吾使汝來。所聽得意旨，記取，卻來與吾說，看惠能見解與吾誰疾遲。汝第一早來，勿令吾怪。」志誠奉使，歡喜遂行，半月中間，即至漕溪山，見惠能和尚，禮拜即聽，不言來處。志誠聞法，言下便悟，即契本心。起立即禮拜，白言：「和尚！弟子從玉泉寺來，秀師處不得啟悟，聞和
【現代漢語翻譯】 ，無不嗟嘆：『善哉大悟，昔所未聞，嶺南有福，生佛在此，誰能得知？』一時盡散。 大師前往漕溪山，在韶州、廣州二州弘法四十餘年。如果說起門人，僧人和俗人，大約有三五千人，說也說不盡。如果說起宗旨，傳授《壇經》（Platform Sutra），以此作為依據。如果沒有《壇經》，就沒有傳承。要知道傳法的處所、年份、月份、日期、姓名，都要依次交付囑託。沒有《壇經》的傳承，就不是南宗弟子。沒有得到傳承的人，即使說的是頓悟之法，也不知道根本，最終免不了爭論。但凡得到法的人，只勸人修行，爭論是爭強好勝之心，與佛道相違背。 世人都在傳南宗慧能（Huineng）大師，北宗神秀（Shenxiu）大師，不知道根本的原因，且說神秀禪師在南都荊州江陵府當陽縣玉泉寺住持修行，慧能大師在韶州城東三十五里漕溪山住持修行。法本是一宗，人有南北之分，因此就有了南北之分。為什麼有漸悟和頓悟之分呢？法本是一種，見解有遲緩和快速之分，見解遲緩就是漸悟，見解快速就是頓悟，法沒有漸悟和頓悟之分，人有利根和鈍根之分，所以才有了漸悟和頓悟的名稱。 神秀禪師常常聽人說，慧能大師的法很快，直指見性之路。神秀禪師於是叫來門人僧人志誠（Zhicheng），說：『你聰明多智，你替我到漕溪山去慧能那裡，禮拜之後只聽他說，不要說是我讓你來的。所聽到的得意旨，記下來，回來告訴我，看看慧能的見解和我誰快誰慢。你第一要早去早回，不要讓我責怪。』志誠接受了任務，歡喜地出發了，半個月的時間，就到了漕溪山，見到慧能和尚，禮拜之後就聽他說法，不說明來處。志誠聽聞佛法，當下就開悟了，立刻契合了本心。起身立即禮拜，說道：『和尚！弟子從玉泉寺來，在神秀禪師那裡沒有得到開悟，聽說和
【English Translation】 , all exclaimed in admiration: 'Excellent is this great enlightenment, never heard of before! Lingnan (Guangdong province) is blessed to have a living Buddha here. Who could have known?' And then they all dispersed. The Great Master went to Caoxi Mountain and propagated the Dharma in Shao and Guang prefectures for over forty years. As for his disciples, both monks and laypeople, there were about three to five thousand, too many to count. As for the doctrine, he transmitted the Platform Sutra, using it as the basis. Without the Platform Sutra (Tan Jing), there was no transmission. It is essential to know the place, year, month, day, and name of the transmission, passed down in succession. Without the transmission of the Platform Sutra, one is not a disciple of the Southern School. Those who have not received the transmission, even if they speak of the sudden teaching, do not know the root and will inevitably end up in disputes. But those who have obtained the Dharma only encourage cultivation, for disputes arise from a mind of winning and losing, which is contrary to the Buddha's path. The world widely speaks of Huineng (Huineng) of the Southern School and Shenxiu (Shenxiu) of the Northern School, but they do not know the fundamental reason. Shenxiu Zen Master resided and practiced at Yuquan Temple in Dangyang County, Jiangling Prefecture, Jingzhou in Nandu (Southern Capital), while Huineng Great Master resided and practiced at Caoxi Mountain, thirty-five li east of Shaozhou City. The Dharma is of one school, but people are divided into North and South, hence the establishment of North and South. Why are there gradual and sudden enlightenments? The Dharma is of one kind, but understanding has slowness and speed. Slow understanding is gradual, and fast understanding is sudden. The Dharma has no gradual or sudden, but people have sharp or dull faculties, hence the names gradual and sudden. Shenxiu Master often heard people say that Huineng's Dharma was swift, directly pointing to the path of seeing one's nature. Shenxiu Master then summoned his disciple, the monk Zhicheng (Zhicheng), and said, 'You are intelligent and wise. Go to Caoxi Mountain to Huineng's place for me. Bow to him and just listen, do not say that I sent you. Record the meaning of what you hear and come back and tell me, to see whose understanding, Huineng's or mine, is faster or slower. You must go early and return early, lest I blame you.' Zhicheng accepted the mission and happily set off. In half a month, he arrived at Caoxi Mountain, saw the Venerable Huineng, bowed, and listened without revealing where he came from. Zhicheng heard the Dharma and immediately awakened, instantly uniting with his original mind. He rose immediately, bowed, and said, 'Venerable! This disciple comes from Yuquan Temple. I did not attain enlightenment with Shenxiu Master, and I heard that the
尚說，便契本心。和尚慈悲，愿當教示。」惠能大師曰：「汝從彼來，應是細作？」志誠曰：「不是！」六祖曰：「何以不是？」志誠曰：「未說時即是，說了即不是。」六祖言：「煩惱即是菩提，亦復如是！」
大師謂志誠曰：「吾聞汝禪師教人，唯傳戒定惠，汝和尚教人戒定惠如何？當爲吾說！」志誠曰：「秀和尚言戒定惠：諸惡不作名為戒，諸善奉行名為惠，自凈其意名為定，此即名為戒定惠。彼作如是說，不知和尚所見如何？」惠能和尚答曰：「此說不可思議，惠能所見又別。」志誠問：「何以別？」惠能答曰：「見有遲疾。」志誠請和尚說所見戒定惠。大師言：「汝聽吾說，看吾所見處：心地無非是自性戒，心地無亂是自性定，心地無癡是自性惠。」大師言：「汝師戒定惠勸小根智人；吾戒定惠勸上智人。得悟自性，亦不立戒定惠。」志誠言：「請大師說，不立如何？」大師言：「自性無非、無亂、無癡，唸唸般若觀照，常離法相，有何可立？自性頓修，無有漸次，所以不立。」志誠禮拜，便不離漕溪山，即為門人，不離大師左右。
又有一僧名法達，常誦《法華經》七年，心迷不知正法之處。來至漕溪山禮拜，問大師言：「弟子常誦《妙法蓮華經》七年，心迷不知正法之處，經上有疑，大師
【現代漢語翻譯】 現代漢語譯本：志誠說：『這樣就契合了我的本心。和尚慈悲，希望您能教導我。』惠能大師說：『你從北方來，應該是做精細活的人吧？』志誠說：『不是！』六祖說：『為什麼不是？』志誠說：『沒說的時候就是，說了就不是。』六祖說：『煩惱即是菩提（bodhi，覺悟），也是這樣！』
大師對志誠說：『我聽說你的禪師教人，只傳授戒（śīla，行爲規範）、定（samādhi，禪定）、慧（prajñā，智慧），你的和尚教人戒定慧是怎樣的？請你為我說說！』志誠說：『秀（指神秀）和尚說戒定慧：諸惡不做叫做戒，諸善奉行叫做惠，自己清凈自己的意念叫做定，這就是戒定慧。他是這樣說的，不知道和尚您怎麼看？』惠能和尚回答說：『這種說法不可思議，我惠能的看法又不同。』志誠問：『有什麼不同？』惠能回答說：『見解有快慢之分。』志誠請和尚說說您所見的戒定慧。大師說：『你聽我說，看看我所見之處：心地沒有邪惡就是自性戒，心地沒有散亂就是自性定，心地沒有愚癡就是自性慧。』大師說：『你的老師所說的戒定慧是勸導小根器智慧的人；我的戒定慧是勸導上等智慧的人。領悟了自性，也就不需要再建立戒定慧。』志誠說：『請大師說說，不建立是什麼意思？』大師說：『自性沒有邪惡、沒有散亂、沒有愚癡，唸唸用般若（prajñā，智慧）觀照，常常遠離法相（dharma-lakṣaṇa，佛法的表象），有什麼可以建立的？自性是頓悟的，沒有漸修的次第，所以不需要建立。』志誠禮拜，便不再離開漕溪山，成爲了惠能大師的門人，不離開大師左右。
又有一個僧人名叫法達，常常誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）七年，心中迷惑，不知道正法（sad-dharma，真正的佛法）在哪裡。來到漕溪山禮拜，問大師說：『弟子常常誦讀《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）七年，心中迷惑，不知道正法在哪裡，經文上有疑問，大師
【English Translation】 English version: Zhicheng said, 'This is in accordance with my original mind. Venerable Master, with your compassion, I hope you can instruct me.' Great Master Huineng said, 'You come from the North, you must be doing fine work?' Zhicheng said, 'No!' The Sixth Patriarch said, 'Why not?' Zhicheng said, 'Before speaking, it is; after speaking, it is not.' The Sixth Patriarch said, 'Affliction is Bodhi (bodhi, enlightenment), it is also like this!'
The Great Master said to Zhicheng, 'I heard that your Chan master teaches people only by transmitting precepts (śīla, moral conduct), concentration (samādhi, meditation), and wisdom (prajñā, wisdom). How does your master teach people precepts, concentration, and wisdom? Please tell me!' Zhicheng said, 'Master Shenxiu said precepts, concentration, and wisdom: Not doing all evil is called precepts, practicing all good is called wisdom, purifying one's own mind is called concentration, this is called precepts, concentration, and wisdom. He says it like this, I don't know what the Venerable Master thinks?' Venerable Master Huineng replied, 'This saying is inconceivable, Huineng's view is different.' Zhicheng asked, 'How is it different?' Huineng replied, 'The understanding has quickness and slowness.' Zhicheng asked the Venerable Master to speak about his view of precepts, concentration, and wisdom. The Great Master said, 'Listen to what I say, and see where I see: The mind-ground without wrong is self-nature precepts, the mind-ground without disturbance is self-nature concentration, the mind-ground without delusion is self-nature wisdom.' The Great Master said, 'Your teacher's precepts, concentration, and wisdom are to encourage people with small roots of wisdom; my precepts, concentration, and wisdom are to encourage people with superior wisdom. Having awakened to self-nature, there is no need to establish precepts, concentration, and wisdom.' Zhicheng said, 'Please Master, explain, what does it mean not to establish?' The Great Master said, 'Self-nature has no wrong, no disturbance, no delusion, constantly using prajñā (prajñā, wisdom) to contemplate, always being apart from the appearance of dharma (dharma-lakṣaṇa, the characteristics of the Dharma), what can be established? Self-nature is sudden cultivation, there is no gradual sequence, so there is no establishment.' Zhicheng bowed and did not leave Caoxi Mountain, becoming a disciple, not leaving the Great Master's side.
There was also a monk named Fada, who often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) for seven years, his mind confused, not knowing where the true Dharma (sad-dharma, the true Dharma) was. He came to Caoxi Mountain to pay respects and asked the Great Master, 'This disciple often recites the Wonderful Dharma Lotus Flower Sutra (Saddharma Puṇḍarīka Sūtra) for seven years, my mind is confused, not knowing where the true Dharma is, there are doubts in the sutra, Master
智惠廣大，愿為除疑？」大師言：「法達！法即甚達，汝心不達！經上無疑，汝心自邪，而求正法，吾心正定即是持經。吾一生以來，不識文字，汝將《法華經》來，對吾讀一遍，吾聞即知。」法達取經到，對大師讀一遍，六祖聞已，即識佛意，便與法達說《法華經》。六祖言：「法達！《法華經》無多語，七卷儘是譬喻因緣。如來廣說三乘，只為世人根鈍。經文分明，無有餘乘，唯有一佛乘。」大師言：「法達！汝聽一佛乘，莫求二佛乘，迷即卻汝性。經中何處是一佛乘？吾與汝說，經云：『諸佛世尊唯以一大事因緣故，出現於世。』(已上十六字是正法)此法如何解？此法如何修？汝聽吾說，人心不思，本源空寂，離卻邪見即一大事因緣。內外不迷，即離兩邊。外迷著相，內迷著空，于相離相，于空離空，即是不迷。若悟此法，一念心開，出現於世。心開何物？開佛知見。『佛』猶如『覺』也，分為四門：開覺知見，示覺知見，悟覺知見，入覺知見。此名開、示、悟、入，從一處入，即覺知見，見自本性，即得出世。」大師言：「法達！吾常愿一切世人，心地常自開佛知見，莫開眾生知見。世人心邪，愚迷造惡，自開眾生知見；世人心正，起智惠觀照，自開佛知見。莫開眾生知見，開佛知見即出世。」大師言：「
【現代漢語翻譯】 現代漢語譯本：『智惠廣大，愿為除疑？』大師言：『法達（人名）！法即甚達，汝心不達！經上無疑，汝心自邪，而求正法，吾心正定即是持經。吾一生以來，不識文字，汝將《法華經》（佛教經典）來，對吾讀一遍，吾聞即知。』法達取經到，對大師讀一遍，六祖（慧能大師）聞已，即識佛意，便與法達說《法華經》。六祖言：『法達！《法華經》無多語，七卷儘是譬喻因緣。如來（佛的稱號）廣說三乘，只為世人根鈍。經文分明，無有餘乘，唯有一佛乘。』大師言：『法達！汝聽一佛乘，莫求二佛乘，迷即卻汝性。經中何處是一佛乘？吾與汝說，經云：『諸佛世尊唯以一大事因緣故，出現於世。』（已上十六字是正法）此法如何解？此法如何修？汝聽吾說，人心不思，本源空寂，離卻邪見即一大事因緣。內外不迷，即離兩邊。外迷著相，內迷著空，于相離相，于空離空，即是不迷。若悟此法，一念心開，出現於世。心開何物？開佛知見。『佛』猶如『覺』也，分為四門：開覺知見，示覺知見，悟覺知見，入覺知見。此名開、示、悟、入，從一處入，即覺知見，見自本性，即得出世。』大師言：『法達！吾常愿一切世人，心地常自開佛知見，莫開眾生知見。世人心邪，愚迷造惡，自開眾生知見；世人心正，起智惠觀照，自開佛知見。莫開眾生知見，開佛知見即出世。』大師言：『 法達！
【English Translation】 English version: 『Your wisdom and knowledge are vast, are you willing to dispel my doubts?』 The Great Master said, 『Fa Da (person's name)! The Dharma is inherently accessible, but your mind is not! There is no doubt in the Sutra; your mind is misguided, yet you seek the true Dharma. My mind, being rightly concentrated, is equivalent to upholding the Sutra. Throughout my life, I have been illiterate. Bring the Lotus Sutra (Buddhist scripture) and read it to me once; I will understand it upon hearing it.』 Fa Da brought the Sutra and read it to the Great Master once. The Sixth Patriarch (Huineng) understood the Buddha's intention and then explained the Lotus Sutra to Fa Da. The Sixth Patriarch said, 『Fa Da! The Lotus Sutra does not have many words; all seven volumes are parables and causes and conditions. The Tathagata (title for a Buddha) extensively explains the Three Vehicles only because people's faculties are dull. The Sutra text is clear; there is no other vehicle, only the One Buddha Vehicle.』 The Great Master said, 『Fa Da! Listen to the One Buddha Vehicle; do not seek the Two Buddha Vehicles, as delusion will obscure your nature. Where in the Sutra is the One Buddha Vehicle? I will tell you. The Sutra says: 『The Buddhas, the World Honored Ones, appear in the world only for one great cause and condition.』 (The above sixteen characters are the true Dharma.) How should this Dharma be understood? How should this Dharma be cultivated? Listen to me. When the human mind does not think, its original source is empty and still. To be free from wrong views is the one great cause and condition. To be not deluded internally or externally is to be free from both sides. External delusion is attachment to form; internal delusion is attachment to emptiness. To be detached from form and detached from emptiness is to be not deluded. If you awaken to this Dharma, in a single thought, your mind will open, and you will appear in the world. What does it mean to open the mind? It means to open the Buddha's knowledge and vision. 『Buddha』 is like 『awakening.』 It is divided into four gates: opening the awareness of knowledge and vision, showing the awareness of knowledge and vision, realizing the awareness of knowledge and vision, and entering the awareness of knowledge and vision. This is called opening, showing, realizing, and entering. Entering from one place is the awareness of knowledge and vision. Seeing your own original nature is to attain liberation from the world.』 The Great Master said, 『Fa Da! I always wish that all people in the world would constantly open the Buddha's knowledge and vision in their minds and not open the knowledge and vision of sentient beings. When people's minds are evil, foolish, and deluded, they create evil and open the knowledge and vision of sentient beings. When people's minds are righteous, they arise with wisdom and contemplation and open the Buddha's knowledge and vision. Do not open the knowledge and vision of sentient beings; opening the Buddha's knowledge and vision is to attain liberation from the world.』 The Great Master said, 『 Fa Da!'
法達！此是《法華經》一乘法。向下分三，為迷人故。汝但依一佛乘。」大師言：「法達！心行轉《法華》，不行《法華》轉；心正轉《法華》，心邪《法華》轉。開佛知見轉《法華》，開眾生知見被《法華》轉。」大師言：「努力依法修行，即是轉經。」法達一聞，言下大悟，涕淚悲泣，白言：「和尚！實未曾轉《法華》，七年被《法華》轉；以後轉《法華》，唸唸修行佛行。」大師言：「即佛行是佛。」其時聽人，無不悟者。
時有一僧名智常，來漕溪山，禮拜和尚，問四乘法義。智常問和尚曰：「佛說三乘，又言最上乘，弟子不解，望為教示。」惠能大師曰：「汝自身心見，莫著外法相，原無四乘法。人心量四等，法有四乘。見聞讀誦是小乘，悟法解義是中乘，依法修行是大乘。萬法盡通，萬行俱備，一切不離，但離法相，作無所得，是最上乘，最上乘是最上行義，不在口諍，汝須自修，莫問吾也。」
又有一僧名神會，襄陽人也。至漕溪山禮拜，問言：「和尚坐禪，見亦不見？」大師起，把打神會三下，卻問神會：「吾打汝，痛不痛？」神會答言：「亦痛亦不痛。」六祖言曰：「吾亦見亦不見。」神會又問：「大師何以亦見亦不見？」大師言：「吾亦見，常見自過患，故云亦見。亦不見者，不見
【現代漢語翻譯】 現代漢語譯本：法達！這是《法華經》（Lotus Sutra）的一乘法（Ekayana，唯一佛乘）。爲了迷惑的人，向下分為三乘。你只要依據一佛乘修行即可。」大師說：「法達！是你的心行在轉《法華經》，而不是你被《法華經》所轉；心正就能轉《法華經》，心邪就會被《法華經》所轉。開啟佛的知見就能轉《法華經》，開啟眾生的知見就會被《法華經》所轉。」大師說：「努力依照佛法修行，這就是轉經。」法達一聽，當下大悟，涕淚悲泣，說道：「和尚！我實在未曾轉《法華經》，七年來一直被《法華經》所轉；以後我要轉《法華經》，唸唸修行佛的行持。」大師說：「佛的行持就是佛。」當時聽法的人，沒有不領悟的。
當時有一位僧人名叫智常，來到漕溪山，禮拜惠能和尚，請教四乘法義。智常問和尚說：「佛說有三乘，又說有最上乘，弟子不明白，希望您能教導開示。」惠能大師說：「你要觀察自己的身心，不要執著于外在的法相，原本就沒有四乘法。因為人心有四種不同的量度，所以法才分為四乘。見聞讀誦是小乘（Hinayana），領悟佛法理解義理是中乘（Madhyana），依照佛法修行是大乘（Mahayana）。通達一切法，具備一切行，一切都不離自性，只是要遠離對法相的執著，做到無所得，這就是最上乘（Supreme Vehicle），最上乘是最上行義，不在於口頭爭辯，你必須自己修行，不要問我。」
又有一位僧人名叫神會，是襄陽人。來到漕溪山禮拜惠能，問道：「和尚坐禪，是見還是不見？」大師起身，打了神會三下，反問神會：「我打你，痛不痛？」神會回答說：「也痛也不痛。」六祖惠能說：「我也是見也是不見。」神會又問：「大師為什麼也見也是不見？」大師說：「我所見的是，常常見到自己的過失，所以說也見。說不見，是因為不見
【English Translation】 English version: Fa-da! This is the One Vehicle Dharma (Ekayana, the only Buddha vehicle) of the 'Lotus Sutra' (法華經). It is divided into three for the sake of those who are deluded. You should simply rely on the One Buddha Vehicle.」 The Great Master said, 'Fa-da! It is your mind that turns the 'Lotus Sutra', not you being turned by the 'Lotus Sutra'; a correct mind turns the 'Lotus Sutra', a deviant mind is turned by the 'Lotus Sutra'. Opening the Buddha's knowledge and vision turns the 'Lotus Sutra', opening the knowledge and vision of sentient beings is being turned by the 'Lotus Sutra'.' The Great Master said, 'Diligently cultivate according to the Dharma, and that is turning the Sutra.' Upon hearing this, Fa-da immediately attained great enlightenment, weeping with tears of sorrow, and said, 'Venerable Master! I have truly never turned the 'Lotus Sutra', but have been turned by the 'Lotus Sutra' for seven years; from now on, I will turn the 'Lotus Sutra', cultivating the Buddha's conduct in every thought.' The Great Master said, 'The Buddha's conduct is the Buddha.' At that time, all those who were listening attained enlightenment.
At that time, there was a monk named Zhi-chang, who came to Cao-xi Mountain to pay respects to the Venerable Master and asked about the meaning of the Four Vehicles. Zhi-chang asked the Venerable Master, 'The Buddha spoke of the Three Vehicles, and also spoke of the Supreme Vehicle. This disciple does not understand, and hopes to be taught and instructed.' Great Master Hui-neng said, 'Observe your own mind and do not cling to external Dharma characteristics. Originally, there are no Four Vehicles. Because people's minds have four different capacities, the Dharma is divided into Four Vehicles. Hearing, seeing, reading, and reciting is the Hinayana (小乘, Small Vehicle); understanding the Dharma and comprehending its meaning is the Madhyana (中乘, Middle Vehicle); cultivating according to the Dharma is the Mahayana (大乘, Great Vehicle). Completely understanding all Dharmas, possessing all practices, everything is inseparable from one's own nature, but one must be apart from clinging to the characteristics of Dharma, and act without attainment, this is the Supreme Vehicle (最上乘), the Supreme Vehicle is the meaning of the Supreme Practice, it is not in verbal disputes, you must cultivate yourself, do not ask me.'
Furthermore, there was a monk named Shen-hui, who was from Xiangyang. He came to Cao-xi Mountain to pay respects and asked, 'Venerable Master, when you meditate, do you see or not see?' The Great Master arose and struck Shen-hui three times, then asked Shen-hui, 'When I struck you, did it hurt or not hurt?' Shen-hui replied, 'It both hurt and did not hurt.' The Sixth Patriarch said, 'I also see and also do not see.' Shen-hui then asked, 'Why does the Great Master both see and not see?' The Great Master said, 'What I see is that I constantly see my own faults, therefore I say I also see. What I do not see is that I do not see
他人過罪，所以亦見亦不見也。汝亦痛亦不痛如何？」神會答曰：「若不痛，即同無情木石；若痛，即同凡夫，即起于恨。」大師言：「神會！向前！見不見是兩邊，痛不痛是生滅。汝自性且不見，敢來弄人？」神會禮拜，再禮拜，更不言。大師言：「汝心迷不見，問善知識覓路；汝心悟自見，依法修行。汝自迷不見自心，卻來問惠能見否？吾不自知，代汝迷不得；汝若自見，代得吾迷？何不自修，問吾見否？」神會作禮，便為門人，不離漕溪山中，常在左右。
大師遂喚門人法海、志誠、法達、智常、智通、志徹、志道、法珍、法如、神會。大師言：「汝等十弟子近前，汝等不同餘人，吾滅度后，汝等各為一方師。吾教汝等說法，不失本宗。舉三科法門，動用三十六對，出沒即離兩邊，說一切法，莫離於性相。若有人問法，出語盡雙，皆取法對，來去相因，究竟二法盡除，更無去處。三科法門者，蔭、界、入。蔭，是五蔭；界，是十八界；入，是十二入。何名五蔭？色蔭、受蔭、想蔭、行蔭、識蔭是。何名十八界？六塵、六門、六識。何名十二入？外六塵，中六門。何名六塵？色、聲、香、味、觸、法是。何名六門？眼、耳、鼻、舌、身、意是。法性起六識：眼識、耳識、鼻識、舌識、身識、意識，六門、六
【現代漢語翻譯】 現代漢語譯本： 『他人過罪，所以亦見亦不見也。汝亦痛亦不痛如何？』大師問道。神會答道：『若不痛，即同無情木石；若痛，即同凡夫，即起于恨。』大師說：『神會！向前！見不見是兩邊，痛不痛是生滅。汝自性且不見，敢來弄人？』神會禮拜，再禮拜，更不言。大師說：『汝心迷不見，問善知識（指有智慧和德行的人）覓路；汝心悟自見，依法修行。汝自迷不見自心，卻來問惠能見否？吾不自知，代汝迷不得；汝若自見，代得吾迷？何不自修，問吾見否？』神會作禮，便為門人，不離漕溪山中，常在左右。
大師於是叫來門人法海、志誠、法達、智常、智通、志徹、志道、法珍、法如、神會。大師說：『汝等十弟子近前，汝等不同餘人，吾滅度（指去世）后，汝等各為一方師。吾教汝等說法，不失本宗。舉三科法門，動用三十六對，出沒即離兩邊，說一切法，莫離於性相。若有人問法，出語盡雙，皆取法對，來去相因，究竟二法盡除，更無去處。三科法門者，蔭（指五蘊）、界（指十八界）、入（指十二入）。蔭，是五蔭；界，是十八界；入，是十二入。何名五蔭？色蔭、受蔭、想蔭、行蔭、識蔭是。何名十八界？六塵、六門、六識。何名十二入？外六塵，中六門。何名六塵？色、聲、香、味、觸、法是。何名六門？眼、耳、鼻、舌、身、意是。法性起六識：眼識、耳識、鼻識、舌識、身識、意識，六門、六』
【English Translation】 English version: 『Others' faults, therefore, are both seen and unseen. Do you feel pain or not? How is it?』 the Master asked. Shenhui replied, 『If I don't feel pain, I am the same as insentient wood or stone; if I feel pain, I am the same as an ordinary person, and hatred will arise.』 The Master said, 『Shenhui! Come forward! Seeing and not seeing are two extremes; pain and not pain are birth and death. You haven't even seen your own nature, yet you dare to play with others?』 Shenhui bowed, bowed again, and said nothing more. The Master said, 『If your mind is deluded and you cannot see, ask a wise teacher (善知識) [a virtuous and knowledgeable person] to find the way; if your mind is enlightened and you see for yourself, practice according to the Dharma. You are deluded and cannot see your own mind, yet you come and ask Huineng if I see? I do not know myself, and I cannot be deluded on your behalf; if you see for yourself, can you be deluded on my behalf? Why not cultivate yourself and ask me if I see?』 Shenhui bowed and became a disciple, staying near Caoxi Mountain, always at his side.
The Master then called his disciples Fahai, Zhicheng, Fada, Zhichang, Zhitong, Zhiche, Zhidao, Fazhen, Faru, and Shenhui. The Master said, 『You ten disciples come forward. You are different from others. After my extinction (滅度) [passing away], each of you will be a teacher in one direction. I will teach you how to expound the Dharma without losing the original school. I will explain the three categories of Dharma, using thirty-six pairs, coming and going, immediately leaving the two extremes, speaking of all Dharmas, never departing from nature and characteristics. If someone asks about the Dharma, every utterance should be in pairs, taking the Dharma as pairs, coming and going in mutual dependence, ultimately eliminating the two Dharmas, leaving nowhere else to go. The three categories of Dharma are the Skandhas (蔭) [five aggregates], the Realms (界) [eighteen realms], and the Entrances (入) [twelve entrances]. Skandhas are the five Skandhas; Realms are the eighteen realms; Entrances are the twelve entrances. What are the five Skandhas? Form Skandha, Feeling Skandha, Perception Skandha, Volition Skandha, and Consciousness Skandha. What are the eighteen realms? The six objects, the six sense organs, and the six consciousnesses. What are the twelve entrances? The six external objects and the six internal sense organs. What are the six objects? Form, sound, smell, taste, touch, and Dharma. What are the six sense organs? Eye, ear, nose, tongue, body, and mind. The Dharma-nature gives rise to the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, the six sense organs, six』
塵。自性含萬法，名為含藏識。思量即轉識，生六識，出六門、六塵，是三六十八。由自性邪，起十八邪；若自性正起十八正。惡用即眾生，善用即佛。用由何等？由自性。
「對。外境無情對有五：天與地對，日與月對，暗與明對，陰與陽對，水與火對。語言法相對，有十二對：有為無為對，有色無色對、有相無相對、有漏無漏對、色與空對、動與靜對、清與濁對、凡與聖對、僧與俗對、老與少對、長與短對、高與下對。自性起用對有十九對：邪與正對、癡與惠對、愚與智對、亂與定對、戒與非對、直與曲對、實與虛對、險與平對、煩惱與菩提對、慈與害對、喜與嗔對、舍與慳對、進與退對、生與滅對、常與無常對、法身與色身對、化身與報身對、體與用對、性與相對。語言與法相對有十二對，外境無情對有五對，自性起用對有十九對，都合成三十六對也。此三十六對法，解用通一切經，出入即離兩邊。如何自性起用三十六對共人言語？出外，于相離相；入內，于空離空。著空，則惟長無明；著相，則惟長邪見。秉法直言，不用文字。既云不用文字？人不合言語，言語即是文字。自性上說空，正語言本性不空。迷自惑，語言除故。暗不自暗，以明故暗；暗不自暗，以明變暗。以暗現明，來去相因，三十六對，
【現代漢語翻譯】 現代漢語譯本 塵（Dharma）。自性（Self-nature）包含萬法，名為含藏識（Alaya-vijñana）。思量即轉識（Transformed consciousness），生六識（Six consciousnesses），出六門（Six sense organs）、六塵（Six sense objects），是三六十八。由自性邪，起十八邪；若自性正起十八正。惡用即眾生，善用即佛。用由何等？由自性。 『對（Correct）。外境無情對有五：天與地對，日與月對，暗與明對，陰與陽對，水與火對。語言法相對，有十二對：有為無為對，有色無色對、有相無相對、有漏無漏對、色與空對、動與靜對、清與濁對、凡與聖對、僧與俗對、老與少對、長與短對、高與下對。自性起用對有十九對：邪與正對、癡與惠對、愚與智對、亂與定對、戒與非對、直與曲對、實與虛對、險與平對、煩惱與菩提對、慈與害對、喜與嗔對、舍與慳對、進與退對、生與滅對、常與無常對、法身與色身對、化身與報身對、體與用對、性與相對。語言與法相對有十二對，外境無情對有五對，自性起用對有十九對，都合成三十六對也。此三十六對法，解用通一切經，出入即離兩邊。如何自性起用三十六對共人言語？出外，于相離相；入內，于空離空。著空，則惟長無明；著相，則惟長邪見。秉法直言，不用文字。既云不用文字？人不合言語，言語即是文字。自性上說空，正語言本性不空。迷自惑，語言除故。暗不自暗，以明故暗；暗不自暗，以明變暗。以暗現明，來去相因，三十六對，』
【English Translation】 English version Dust (Dharma). The Self-nature (Svabhava) contains all dharmas, called the Alaya-vijñana (Storehouse Consciousness). Thinking is transformed consciousness, giving rise to the six consciousnesses, emerging from the six sense organs and encountering the six sense objects, which is three sixes, eighteen. If the Self-nature is perverse, eighteen perversities arise; if the Self-nature is correct, eighteen correct qualities arise. Evil use is sentient beings, good use is Buddha. What does the use depend on? It depends on the Self-nature. 'Correct. There are five pairs of insentient external realms: heaven and earth, sun and moon, darkness and light, yin and yang, water and fire. There are twelve pairs of language and dharma: conditioned and unconditioned, form and formless, appearance and non-appearance, with outflows and without outflows, form and emptiness, movement and stillness, purity and turbidity, ordinary and sage, monastic and lay, old and young, long and short, high and low. There are nineteen pairs of Self-nature arising in function: wrong and right, ignorance and wisdom, foolishness and intelligence, chaos and concentration, precepts and non-precepts, straight and crooked, real and false, dangerous and safe, affliction and Bodhi, compassion and harm, joy and anger, generosity and stinginess, progress and regress, birth and death, permanence and impermanence, Dharmakaya and Rupakaya, Nirmanakaya and Sambhogakaya, substance and function, nature and appearance. There are twelve pairs of language and dharma, five pairs of insentient external realms, and nineteen pairs of Self-nature arising in function, totaling thirty-six pairs. Understanding and applying these thirty-six pairs of dharmas penetrates all sutras, entering and exiting, one is apart from both sides. How does the Self-nature arise in function as thirty-six pairs to speak with people? Going out, be apart from appearances; going in, be apart from emptiness. Attaching to emptiness only increases ignorance; attaching to appearances only increases wrong views. Uphold the Dharma and speak directly, without using words. Since it is said not to use words, people should not speak, but speech is words. Speaking of emptiness on the Self-nature, the true nature of language is not empty. Confused by oneself, language is removed. Darkness is not dark by itself, it is dark because of light; darkness is not dark by itself, it is transformed into darkness by light. Using darkness to reveal light, coming and going are mutually dependent, thirty-six pairs.'
亦復如是。」
大師言：「十弟子！以後傳法，遞相教授一卷《壇經》，不失本宗。不稟受《壇經》，非我宗旨。如今得了，遞代流行。得遇《壇經》者，如見吾親授。十僧得教授已，寫為《壇經》，遞代流行，得者必當見性。」
大師先天二年八月三日滅度。七月八日，喚門人告別。大師先天元年于新州國恩寺造塔，至先天二年七月告別。大師言：「汝眾近前，吾至八月，欲離世間，汝等有疑早問，為汝破疑，當令迷者盡悟，使汝安樂。吾若去後，無人教汝。」法海等眾僧聞已，涕淚悲泣。唯有神會不動，亦不悲泣。六祖言：「神會小僧，卻得善不善等，譭譽不動。餘者不得，數年山中，更修何道？汝今悲泣，更憂阿誰？憂吾不知去處在？若不知去處，終不別汝。汝等悲泣，即不知吾去處；若知去處，即不悲泣。性體無生無滅，無去無來。」「汝等盡坐，吾與汝一偈：〈真假動靜偈〉，汝等盡誦取，見此偈意，與吾意同。依此修行，不失宗旨。」僧眾禮拜，請大師留偈，敬心受持。偈曰：
「一切無有真， 不以見於真。 若見於真者， 是見盡非真。 若能自有真， 離假即心真。 自心不離假， 無真何處真？ 有情即解動， 無情即無動。 若修不動行， 同無情不動
【現代漢語翻譯】 亦復如是。'
大師言：'十弟子！以後傳法，遞相教授一卷《壇經》（《六祖壇經》），不失本宗。不稟受《壇經》，非我宗旨。如今得了，遞代流行。得遇《壇經》者，如見吾親授。十僧得教授已，寫為《壇經》，遞代流行，得者必當見性。'
大師先天二年八月三日滅度。七月八日，喚門人告別。大師先天元年于新州國恩寺（位於今廣東省新興縣）造塔，至先天二年七月告別。大師言：'汝眾近前，吾至八月，欲離世間，汝等有疑早問，為汝破疑，當令迷者盡悟，使汝安樂。吾若去後，無人教汝。'法海（六祖惠能的弟子）等眾僧聞已，涕淚悲泣。唯有神會（六祖惠能的弟子）不動，亦不悲泣。六祖言：'神會小僧，卻得善不善等，譭譽不動。餘者不得，數年山中，更修何道？汝今悲泣，更憂阿誰？憂吾不知去處在？若不知去處，終不別汝。汝等悲泣，即不知吾去處；若知去處，即不悲泣。性體無生無滅，無去無來。' '汝等盡坐，吾與汝一偈：〈真假動靜偈〉，汝等盡誦取，見此偈意，與吾意同。依此修行，不失宗旨。'僧眾禮拜，請大師留偈，敬心受持。偈曰：
'一切無有真， 不以見於真。 若見於真者， 是見盡非真。 若能自有真， 離假即心真。 自心不離假， 無真何處真？ 有情即解動， 無情即無動。 若修不動行， 同無情不動'
【English Translation】 It is also like this.'
The Great Master said: 'My ten disciples! Hereafter, in transmitting the Dharma, pass on this one volume of the Platform Sutra (Liuzu Tan Jing) to each other, so as not to lose the original teaching. If you do not receive and uphold the Platform Sutra, it is not my teaching. Now that you have obtained it, let it circulate from generation to generation. Whoever encounters the Platform Sutra is as if seeing me personally instructing them. After the ten monks have received the teachings, write it down as the Platform Sutra and let it circulate from generation to generation. Those who obtain it will surely realize their own nature.'
The Great Master passed away on the third day of the eighth month of the second year of the Xiantian era. On the eighth day of the seventh month, he called his disciples to bid farewell. In the first year of the Xiantian era, the Great Master built a pagoda at Guoen Temple (located in present-day Xinxing County, Guangdong Province) in Xinzhou, and bid farewell in the seventh month of the second year of the Xiantian era. The Great Master said: 'You all come closer. I will leave this world in the eighth month. If you have any doubts, ask them early, and I will resolve them for you, so that all who are confused may be enlightened and you may be at peace. After I am gone, there will be no one to teach you.' When the assembly of monks, including Fa Hai (a disciple of Huineng, the Sixth Patriarch), heard this, they wept with tears. Only Shenhui (a disciple of Huineng, the Sixth Patriarch) remained unmoved and did not weep. The Sixth Patriarch said: 'This young monk Shenhui has attained the state where he is unmoved by good and evil, praise and blame. The rest of you have not attained it. After so many years in the mountains, what Dharma have you been cultivating? Why are you weeping now, and who are you worried about? Are you worried that I do not know where I am going? If I did not know where I am going, I would not be parting from you. Your weeping means that you do not know where I am going; if you knew where I am going, you would not be weeping. The nature of reality is without birth or death, without going or coming.' 'You all sit down. I will give you a verse: the Verse on True and False, Movement and Stillness. You should all recite it and understand its meaning, which is the same as my meaning. Practice according to this, and you will not lose the original teaching.' The assembly of monks bowed and requested the Great Master to leave the verse, and respectfully received and upheld it. The verse says:
'Everything is without truth, Do not seek truth through seeing. If you see truth, That seeing is entirely untrue. If you can have your own truth, Leaving falseness is the mind's truth. If the mind does not leave falseness, Where can truth be found? Sentient beings understand movement, Inanimate objects are without movement. If you cultivate the practice of non-movement, You are the same as inanimate objects without movement.'
。 若見真不動， 動上有不動， 不動是不動， 無情無佛種。 能善分別相， 第一義不動。 若悟作此見， 則是真如用。 報諸學道者， 努力須用意。 莫于大乘門， 卻執生死智。 前頭人相應， 即共論佛義。 若實不相應， 合掌禮勸善。 此教本無諍， 若諍失道意。 執迷諍法門， 自性入生死。」
眾僧既聞，識大師意，更不敢諍，依法修行。一時禮拜，即知大師不久住世。上座法海向前言：「大師！大師去後，衣法當付何人？」大師言：「法即付了，汝不須問。吾滅后二十餘年，邪法撩亂，惑我宗旨。有人出來，不惜身命，定佛教是非，豎立宗旨，即是吾正法。衣不合傳，汝不信，吾與誦先代〈五祖傳衣付法頌〉。若據第一祖達摩頌意，即不合傳衣。聽吾與汝誦。」頌曰：
「第一祖達摩和尚頌曰：
「吾本來東土， 傳教救迷情， 一花開五葉， 結果自然成。
「第二祖惠可和尚頌曰：
「本來緣有地， 從地種花生， 當本元無地， 花從何處生？
「第三祖僧璨和尚頌曰：
「花種須因地， 地上種花生， 花種無生性， 于地亦無生。
「第四祖道信和尚頌曰：
「花種有
【現代漢語翻譯】 現代漢語譯本： 『若見真不動，動上有不動，不動是不動，無情無佛種。 能善分別相，第一義不動。若悟作此見，則是真如用。 報諸學道者，努力須用意。莫于大乘門，卻執生死智。 前頭人相應，即共論佛義。若實不相應，合掌禮勸善。 此教本無諍，若諍失道意。執迷諍法門，自性入生死。』
眾僧聽聞后，明白了大師的用意，再也不敢爭辯，依法修行。一時禮拜，便知道大師不久於人世。上座法海向前問道：『大師！大師圓寂后，衣缽和佛法應當傳給誰？』大師說：『佛法我已經傳授了，你不需要問。我圓寂后二十多年，邪法會擾亂，迷惑我的宗旨。會有人出來，不惜身命，評定佛教的是非，樹立正宗，那就是我的正法。衣缽不應該再傳下去了，如果你不相信，我為你誦讀先代《五祖傳衣付法頌》。如果按照第一祖達摩（Bodhidharma）的頌詞的意思，就是不應該再傳衣缽。聽我為你們誦讀。』頌詞說：
『第一祖達摩（Bodhidharma）和尚頌曰：
『我本來到東土，傳教是爲了拯救迷惑的眾生，一朵花開了五片葉子，結果自然會成就。』
『第二祖慧可（Huike）和尚頌曰：
『本來因緣在於土地，從土地裡種出花生。如果根本上沒有土地，花從哪裡生長出來呢？』
『第三祖僧璨（Sengcan）和尚頌曰：
『花種必須依靠土地，在土地上才能種出花生，花種本身沒有生性，對於土地來說也沒有生性。』
『第四祖道信（Daoxin）和尚頌曰： 『花種有』
【English Translation】 English version: 'If you see true immobility, there is immobility within movement. Immobility is immobility; without feeling, there is no Buddha-nature. If you can skillfully distinguish appearances, the highest truth is immobility. If you awaken and have this view, it is the function of true suchness. I tell all who study the Way, you must strive to use your mind. Do not, at the gate of the Mahayana, cling to the wisdom of birth and death. If someone ahead is in accord, then discuss the meaning of the Buddha together. If truly not in accord, then join your palms, bow, and encourage goodness. This teaching is fundamentally without contention; if there is contention, the meaning of the Way is lost. Clinging to delusion and contending about the Dharma gate, one's self-nature enters birth and death.'
When the assembly of monks heard this, they understood the Master's intention and dared not argue further, practicing according to the Dharma. They bowed in unison, knowing that the Master would not remain in the world for long. The senior monk, Fa Hai (Dharma Ocean), stepped forward and said, 'Master! After you pass away, to whom should the robe and Dharma be entrusted?' The Master said, 'The Dharma has already been entrusted; you need not ask. Twenty-some years after my passing, heterodox teachings will cause confusion, deluding my teachings. Someone will emerge, not sparing their life, to determine the right and wrong of Buddhism, establishing the true lineage; that is my true Dharma. The robe should not be passed down further. If you do not believe me, I will recite the verse of the previous generations' transmission of the robe and Dharma from the Fifth Patriarch. According to the meaning of the verse of the First Patriarch, Bodhidharma (達摩), the robe should not be transmitted. Listen as I recite it for you.' The verse says:
'The First Patriarch, Bodhidharma (達摩) Venerable Monk, said:
'I originally came to the Eastern Land to transmit the teachings and save those who are deluded. One flower opens five petals, and the fruit will naturally be formed.'
'The Second Patriarch, Huike (慧可) Venerable Monk, said:
'Originally, the condition lies in the earth; from the earth, peanuts are grown. If fundamentally there is no earth, from where do the flowers grow?'
'The Third Patriarch, Sengcan (僧璨) Venerable Monk, said:
'Flower seeds must depend on the earth; on the earth, peanuts are grown. Flower seeds have no inherent nature of birth; for the earth, there is also no birth.'
'The Fourth Patriarch, Daoxin (道信) Venerable Monk, said: 'Flower seeds have'
生性， 因地種花生， 先緣不和合， 一切盡無生。
「第五祖弘忍和尚頌曰：
「有情來下種， 無情花即生， 無情又無種， 心地亦無生。
「第六祖惠能和尚頌曰：
「心地含情種， 法雨即花生， 自悟花情種， 菩提果自成。」
能大師言：「汝等聽吾作二頌，取達摩和尚頌意。汝迷人依此頌修行，必當見性。」第一頌曰：
「心地邪花放， 五葉逐根隨， 共造無明業， 見被業風吹。」
第二頌曰：
「心地正花放， 五葉逐根隨， 共修般若惠， 當來佛菩提。」
六祖說偈已了，放眾僧散。門人出外思惟，即知大師不久住世。
六祖后至八月三日食后，大師言：「汝等著位坐，吾今共汝等別！」法海問言：「此頓教法傳授，從上以來至今幾代？」六祖言：「初，傳授七佛，釋迦牟尼佛第七，大迦葉第八，阿難第九，末田地第十，商那和修第十一，優婆鞠多第十二，提多迦第十三，佛陀難提第十四，佛陀蜜多第十五，脅比丘第十六，富那奢第十七，馬鳴第十八，毗羅長者第十九，龍樹第二十，迦那提婆第二十一，羅睺羅第二十二，僧迦那提第二十三，僧迦耶舍第二十四，鳩摩羅馱第二十五，阇耶多第二十六，婆修
【現代漢語翻譯】 現代漢語譯本 生性如此，如同在土地裡種植花生， 如果最初的因緣不和諧，那麼一切都無法產生。
第五祖弘忍（Hongren）和尚的偈頌說：
『有情眾生前來播下種子，無情之物也能開花生長， 如果既無情也無種，那麼心地也就不會產生任何東西。』
第六祖惠能（Huineng）和尚的偈頌說：
『心地包含著情感的種子，佛法的甘霖就能使花生生長， 自己領悟到花和情感的種子，菩提（Bodhi，覺悟）的果實自然成就。』
惠能大師說：『你們聽我說兩個偈頌，取自達摩（Damo）和尚偈頌的意義。你們這些迷惑的人如果依照這些偈頌修行，必定能夠明心見性。』第一個偈頌說：
『心地裡放出邪惡的花朵，五蘊（五葉）追逐著根本（根隨）， 共同造作無明的業力，所見都被業力的風所吹動。』
第二個偈頌說：
『心地裡放出正念的花朵，五蘊追逐著根本， 共同修習般若（Prajna，智慧）的智慧，將來就能證得佛的菩提。』
六祖說完偈頌后，讓眾僧散去。門人弟子們在外思索，就知道大師不久將要離世。
六祖後來在八月初三日飯後，大師說：『你們各自就位坐好，我現在要和你們告別！』法海（Fahai）問道：『這種頓悟的教法傳授，從上以來至今有多少代了？』六祖說：『最初，傳授了七佛，釋迦牟尼佛（Sakyamuni Buddha）是第七位，大迦葉（Mahakasyapa）是第八位，阿難（Ananda）是第九位，末田地（Madhyantika）是第十位，商那和修（Sanavasin）是第十一位，優婆鞠多（Upagupta）是第十二位，提多迦（Dhitika）是第十三位，佛陀難提（Buddhanandi）是第十四位，佛陀蜜多（Buddhamitra）是第十五位，脅比丘（Parsva）是第十六位，富那奢（Punyasas）是第十七位，馬鳴（Asvaghosa）是第十八位，毗羅長者（Vilasrestha）是第十九位，龍樹（Nagarjuna）是第二十位，迦那提婆（Kanadeva）是第二十一位，羅睺羅（Rahulata）是第二十二位，僧迦那提（Sanghanandi）是第二十三位，僧迦耶舍（Sanghayasas）是第二十四位，鳩摩羅馱（Kumarata）是第二十五位，阇耶多（Jayata）是第二十六位，婆修（Vasubandhu）
【English Translation】 English version Such is nature, like planting peanuts in the ground, If the initial conditions are not harmonious, then nothing can arise.
The Fifth Patriarch Hongren's (Hongren) verse says:
'Sentient beings come to sow seeds, insentient things can also bloom, If there is neither sentience nor seed, then the mind-ground will not produce anything.'
The Sixth Patriarch Huineng's (Huineng) verse says:
'The mind-ground contains the seeds of emotion, the rain of Dharma will make peanuts grow, If one realizes the flower and the seeds of emotion, the fruit of Bodhi (Bodhi, enlightenment) will naturally be achieved.'
Great Master Huineng said: 'Listen to these two verses I will recite, taking the meaning from the verses of Damo (Damo) . If you deluded people cultivate according to these verses, you will surely see your nature.' The first verse says:
'In the mind-ground, evil flowers bloom, the five skandhas (five leaves) chase after the root (root follows), Together creating the karma of ignorance, what is seen is blown by the wind of karma.'
The second verse says:
'In the mind-ground, flowers of right thought bloom, the five skandhas chase after the root, Together cultivating the wisdom of Prajna (Prajna, wisdom), in the future, one will attain the Bodhi of the Buddha.'
After the Sixth Patriarch finished reciting the verses, he dismissed the monks. The disciples pondered outside and knew that the Great Master would soon pass away.
Later, on the third day of the eighth month, after the meal, the Great Master said: 'Each of you take your seats, I am now going to bid farewell to you!' Fahai (Fahai) asked: 'How many generations has this sudden teaching been transmitted from the beginning until now?' The Sixth Patriarch said: 'Initially, it was transmitted by the Seven Buddhas, Sakyamuni Buddha (Sakyamuni Buddha) was the seventh, Mahakasyapa (Mahakasyapa) was the eighth, Ananda (Ananda) was the ninth, Madhyantika (Madhyantika) was the tenth, Sanavasin (Sanavasin) was the eleventh, Upagupta (Upagupta) was the twelfth, Dhitika (Dhitika) was the thirteenth, Buddhanandi (Buddhanandi) was the fourteenth, Buddhamitra (Buddhamitra) was the fifteenth, Parsva (Parsva) was the sixteenth, Punyasas (Punyasas) was the seventeenth, Asvaghosa (Asvaghosa) was the eighteenth, Vilasrestha (Vilasrestha) was the nineteenth, Nagarjuna (Nagarjuna) was the twentieth, Kanadeva (Kanadeva) was the twenty-first, Rahulata (Rahulata) was the twenty-second, Sanghanandi (Sanghanandi) was the twenty-third, Sanghayasas (Sanghayasas) was the twenty-fourth, Kumarata (Kumarata) was the twenty-fifth, Jayata (Jayata) was the twenty-sixth, Vasubandhu (Vasubandhu)
盤多第二十七，摩拏羅第二十八，鶴勒那第二十九，師子比丘第三十，舍那婆斯第三十一，優婆堀第三十二，僧迦羅第三十三，須婆蜜多第三十四，南天竺國王子第三子菩提達摩第三十五，唐國僧惠可第三十六，僧璨第三十七，道信第三十八，弘忍第三十九，惠能自身當今受法第四十。」大師言：「今日以後，遞相傳授，須有依約，莫失宗旨。」
法海又白：「大師今去，留付何法，令後代人如何見佛？」六祖言：「汝聽！後代迷人，但識眾生，即能見佛；若不識眾生，覓佛萬劫不可得見也。吾今教汝識眾生見佛，更留〈見真佛解脫頌〉，迷即不見佛，悟者即見。」法海愿聞，代代流傳，世世不絕。六祖言：「汝聽！吾與汝說。後代世人，若欲覓佛，但識眾生，即能識佛，即緣佛心有眾生，離眾生無佛心。
「迷即佛眾生， 悟即眾生佛。 愚癡佛眾生， 智惠眾生佛。 心險佛眾生， 平等眾生佛。 一生心若險， 佛在眾生中。 一念悟若平， 即眾生自佛。 我心自有佛， 自佛是真佛。 自若無佛心， 向何處求佛？」
大師言：「汝等門人好住！吾留一頌，名〈自性見真佛解脫頌〉。後代迷人，聞此頌意，即見自心自性真佛。與汝此頌，吾共汝別。」頌曰：
【現代漢語翻譯】 現代漢語譯本： 盤多第二十七，摩拏羅（Manara）第二十八，鶴勒那（Krakucchanda）第二十九，師子比丘（Simha Bhiksu）第三十，舍那婆斯（Sanavasa）第三十一，優婆堀（Upagupta）第三十二，僧迦羅（Samgharaksha）第三十三，須婆蜜多（Subhamitra）第三十四，南天竺國王子第三子菩提達摩（Bodhidharma）第三十五，唐國僧惠可第三十六，僧璨第三十七，道信第三十八，弘忍第三十九，惠能自身當今受法第四十。』大師說：『從今天以後，一代一代地傳授，必須要有依據和約定，不要失去宗旨。』
法海又問：『大師您離開后，留下什麼法，讓後代人如何才能見到佛？』六祖說：『你聽著！後代迷惑的人，只要認識眾生，就能見到佛；如果不認識眾生，尋找佛，即使經歷萬劫也無法見到。我現在教你認識眾生見到佛，再留下《見真佛解脫頌》，迷惑就見不到佛，覺悟就能見到。』法海希望聽聞，以便代代流傳，世世不絕。六祖說：『你聽著！我跟你說。後代世人，如果想要尋找佛，只要認識眾生，就能認識佛，因為佛心存在於眾生之中，離開眾生就沒有佛心。
『迷惑時佛即是眾生，覺悟時眾生即是佛。 愚癡時佛即是眾生，智慧時眾生即是佛。 心懷險惡佛即是眾生，心懷平等眾生即是佛。 一生心若險惡，佛就在眾生之中。 一念覺悟若平等，眾生自身就是佛。 我的心中自有佛，自身之佛才是真佛。 自身若無佛心，向何處去求佛？』
大師說：『你們這些弟子好好住著！我留下一首偈頌，名叫《自性見真佛解脫頌》。後代迷惑的人，聽到這首偈頌的含義，就能見到自己心性中的真佛。把這首偈頌給你們，我就要和你們告別了。』偈頌說：
【English Translation】 English version: 『Twenty-seventh Pando, twenty-eighth Manara, twenty-ninth Krakucchanda, thirtieth Simha Bhiksu (Lion Bhiksu), thirty-first Sanavasa, thirty-second Upagupta, thirty-third Samgharaksha, thirty-fourth Subhamitra, thirty-fifth Bodhidharma (Enlightenment Dharma), the third son of the prince of South India, thirty-sixth Huike, a monk from the Tang Dynasty, thirty-seventh Sengcan, thirty-eighth Daoxin, thirty-ninth Hongren, and fortieth Huineng himself, who is receiving the Dharma today.』 The Great Master said, 『From today onwards, the transmission should be passed down from generation to generation, and there must be a basis and agreement, and the fundamental principles must not be lost.』
Fahai further asked, 『Great Master, what Dharma will you leave behind when you depart, so that future generations can see the Buddha?』 The Sixth Patriarch said, 『Listen! Future generations who are deluded, if they only recognize sentient beings, they can see the Buddha; if they do not recognize sentient beings, seeking the Buddha for countless kalpas will not allow them to see the Buddha. I will now teach you to recognize sentient beings and see the Buddha, and I will also leave behind the 『Gatha of Seeing the True Buddha and Liberation』. Delusion means not seeing the Buddha, enlightenment means seeing the Buddha.』 Fahai wished to hear it, so that it could be passed down from generation to generation, without end. The Sixth Patriarch said, 『Listen! I will tell you. Future generations, if they wish to seek the Buddha, if they only recognize sentient beings, they can recognize the Buddha, because the Buddha-mind exists in sentient beings; without sentient beings, there is no Buddha-mind.
『When deluded, the Buddha is a sentient being, when enlightened, a sentient being is the Buddha. In ignorance, the Buddha is a sentient being, in wisdom, a sentient being is the Buddha. With a treacherous heart, the Buddha is a sentient being, with an equal heart, a sentient being is the Buddha. If one's heart is treacherous throughout life, the Buddha is among sentient beings. If one is enlightened to equality in a single thought, then the sentient being is oneself as the Buddha. My own heart has the Buddha within, and one's own Buddha is the true Buddha. If one's own self has no Buddha-mind, where can one seek the Buddha?』
The Great Master said, 『All of you disciples, stay well! I leave behind a verse called 『Gatha of Seeing the True Buddha in One's Own Nature』. Future generations who are deluded, upon hearing the meaning of this verse, will see the true Buddha in their own mind and nature. I give you this verse, and I will bid farewell to you all.』 The verse says:
「真如凈性是真佛， 邪見三毒是真魔。 邪見之人魔在舍， 正見之人佛在堂。 性中邪見三毒生， 即是魔王來住舍。 正見忽除三毒心， 魔變成佛真無假。 化身報身及法身， 三身原本是一身。 若向性中覓自見， 即是成佛菩提因。 本從化身生凈性， 凈性常在化身中。 性使化身行正道， 當來圓滿真無窮。 淫性本是凈性因， 除淫即無凈性身。 性中但自離五欲， 見性剎那即是真。 今生若悟頓教門， 悟即眼前見世尊。 若欲修行求覓佛， 不知何處欲覓真？ 若能心中自有真， 有真即是成佛因。 自不求真外覓佛， 去覓總是大癡人。 頓教法者是西流， 救度世人須自修。 今報世間學道者， 不依此見大悠悠。」
大師說偈已了，遂告門人曰：「汝等好住，今共汝別，吾去以後，莫作世情悲泣，而受人弔問錢帛，著孝衣，即非聖法，非我弟子。如吾在日一種，一時端坐，但無動無靜，無生無滅，無去無來，無是無非，無住，坦然寂靜，即是大道。吾去以後，但依法修行，共吾在日一種；吾若在世，汝違教法，吾住無益。」大師云此語已，夜至三更，奄然遷化。大師春秋七十有六。
大師滅度之日，寺
【現代漢語翻譯】 現代漢語譯本： 『真如凈性』（Tathata-pure nature，指事物本來的、清凈的性質）是真正的佛，『邪見』（false views，錯誤的見解）和『三毒』（three poisons，貪婪、嗔恨、愚癡）是真正的魔。 有邪見的人，魔就住在他的心中；有正見的人，佛就安坐在他的殿堂。 自性中產生邪見和三毒，那就是魔王來居住。 如果正見突然消除了三毒之心，魔就變成了佛，這真實不虛。 『化身』（Nirmanakaya，佛爲了度化眾生而顯現的化身）、『報身』（Sambhogakaya，佛經過修行獲得的莊嚴身）和『法身』（Dharmakaya，佛的真理之身），這三身原本就是一體。 如果能在自性中找到自己的見解，那就是成佛的菩提之因。 原本是從化身產生清凈的自性，清凈的自性常常存在於化身之中。 自性使化身行於正道，將來就能圓滿而真實無窮。 淫慾的本性原本就是清凈自性的因，去除淫慾就沒有清凈自性的身。 自性中只要遠離五欲（色、聲、香、味、觸），見性的那一剎那就是真實的。 今生如果領悟了頓教法門，領悟的當下就能見到世尊（Buddha，佛）。 如果想要修行而向外尋求佛，不知道要到哪裡去尋找真理呢？ 如果心中能夠擁有真理，擁有真理就是成佛的因。 自己不尋求真理卻向外尋找佛，去向外尋找佛的都是大傻瓜。 頓教的法門是從西方流傳過來的，救度世人必須自己修行。 現在告訴世間學道的人，不依照這個見解就會虛度一生。 大師說完偈語后，就告訴弟子們說：『你們好好住在這裡，現在和你們告別，我離開以後，不要像世俗那樣悲傷哭泣，接受別人的弔唁和錢財，穿孝服，這些都不是聖法，不是我的弟子。要像我活著的時候一樣，一時端坐，沒有動也沒有靜，沒有生也沒有滅，沒有去也沒有來，沒有是也沒有非，沒有住著，坦然寂靜，這就是大道。我離開以後，只要依法修行，就像我活著的時候一樣；如果我在世，你們違背教法，我活著也沒有益處。』大師說完這些話后，到了半夜三更，安詳地圓寂了。大師享年七十六歲。 大師圓寂的那天，寺
【English Translation】 English version: 'Tathata-pure nature' (the original, pure nature of things) is the true Buddha, 'false views' (incorrect opinions) and the 'three poisons' (greed, hatred, and ignorance) are the true demons. For those with false views, the demon dwells in their heart; for those with right views, the Buddha sits peacefully in their hall. When false views and the three poisons arise from one's nature, it is the demon king coming to reside. If right views suddenly eliminate the mind of the three poisons, the demon transforms into the Buddha, truly without falsehood. 'Nirmanakaya' (the transformation body of the Buddha manifested to liberate beings), 'Sambhogakaya' (the reward body of the Buddha attained through practice), and 'Dharmakaya' (the truth body of the Buddha), these three bodies are originally one. If one can find one's own understanding within one's nature, that is the cause of Bodhi (enlightenment) for becoming a Buddha. Originally, pure nature arises from the Nirmanakaya, and pure nature always exists within the Nirmanakaya. The nature causes the Nirmanakaya to walk the right path, and in the future, it will be complete, true, and infinite. The nature of lust is originally the cause of pure nature; without lust, there is no body of pure nature. Within one's nature, simply stay away from the five desires (form, sound, smell, taste, and touch), and the moment of seeing one's nature is the truth. If one awakens to the sudden teaching in this life, at the moment of awakening, one can see the World Honored One (Buddha). If you want to practice and seek the Buddha externally, where do you intend to seek the truth? If you can have the truth within your heart, having the truth is the cause of becoming a Buddha. If you do not seek the truth within yourself but seek the Buddha externally, those who seek externally are all great fools. The Dharma of the sudden teaching flows from the West; to save the world, one must cultivate oneself. Now I tell the practitioners of the world, not following this view will lead to a wasted life. After the master finished speaking the verse, he told his disciples: 'You all stay well here, now I bid you farewell. After I leave, do not grieve and weep like worldly people, accept condolences and money, or wear mourning clothes, as these are not the holy Dharma and not my disciples. Be like when I was alive, sit upright at all times, without movement or stillness, without birth or death, without going or coming, without right or wrong, without dwelling, be naturally silent and still, and that is the Great Way. After I leave, just practice according to the Dharma, just like when I was alive; if I were alive and you violated the teachings, my living would be of no benefit.' After the master said these words, at midnight, he passed away peacefully. The master was seventy-six years old. On the day the master passed away, the temple
內異香氛氳，經數日不散。山崩地動，林木變白，日月無光，風雲失色。八月三日滅度，至十一月迎和尚神座于漕溪山，葬在龍龕之內，白光出現，直上衝天，三日始散。韶州刺史韋據立碑，至今供養。
此《壇經》，法海上座集。上座無常，付同學道際。道際無常，付門人悟真。悟真在嶺南漕溪山法興寺，現今傳授此法。
如付此法，須得上根智，深信佛法，立於大悲，持此經，以為稟承，於今不絕。
和尚本是韶州曲江縣人也。如來入涅槃，法教流東土，共傳無住心，即我心無住。此真菩薩說，真實亦譬喻，唯教大智人，無住是旨依。凡發誓修行，修行遭難不退，遇苦能忍，福德深厚，方授此法。如根性不堪，裁量不得，雖求此法，建立不得者，不得妄付《壇經》。告諸同道者，令知密意。
南宗頓教最上大乘壇經一卷
大乘志三十 大聖志四十 大通志五十
大寶誌六十 大法志七十 大德志八十
清之藏志三十 清持藏志四十 清寶藏志五十 清蓮藏志六十 清海藏志七十
大法藏志八十 此是菩薩法號
【現代漢語翻譯】 現代漢語譯本： 屋內異香瀰漫，過了數日也不消散。山崩地裂，林木變得蒼白，太陽和月亮失去光輝，風和云也黯然失色。大師於八月初三圓寂，到了十一月，人們將和尚的神座迎回漕溪山（Caoxi Mountain），安葬在龍龕（Longkan）之內，一道白光顯現，直衝雲霄，三天後才消散。韶州（Shaozhou）刺史韋據（Wei Ju）立碑紀念，至今人們還在供奉。
這部《壇經》（Tan Jing），是法海（Fahai）上座編輯整理的。法海上座圓寂后，將此法傳給同學道際（Daoji）。道際圓寂后，傳給門人悟真（Wuzhen）。悟真在嶺南（Lingnan）漕溪山法興寺（Faxing Temple），現在還在傳授此法。
如果傳授此法，必須是具有上等根器智慧，深信佛法，立下大悲心，持誦此經，以此作為傳承，直到今天也沒有斷絕。
和尚（指六祖慧能）原本是韶州曲江縣（Qujiang County）人。如來（Rulai，即佛陀）入涅槃（Nirvana）后，佛法教義流傳到東土，共同傳揚無住心（Wu Zhu Xin），也就是我的心無所執著。這真是菩薩（Pusa，Bodhisattva）所說，真實也是譬喻，只教導具有大智慧的人，無住是根本宗旨。凡是發誓修行的人，修行遇到困難不退縮，遇到痛苦能夠忍受，福德深厚，才能傳授此法。如果根性不堪造就，無法衡量，即使求取此法，也無法建立，就不能隨意傳授《壇經》。告訴各位同道，讓大家知道其中的秘密。
南宗（Nanzong）頓教（Dunjiao）最上大乘（Dasheng，Mahayana）壇經一卷
大乘志（Dasheng Zhi）三十 大聖志（Dasheng Zhi）四十 大通志（Datong Zhi）五十
大寶誌（Dabao Zhi）六十 大法志（Dafa Zhi）七十 大德志（Dade Zhi）八十
清之藏志（Qing Zhi Zang Zhi）三十 清持藏志（Qing Chi Zang Zhi）四十 清寶藏志（Qing Bao Zang Zhi）五十 清蓮藏志（Qing Lian Zang Zhi）六十 清海藏志（Qing Hai Zang Zhi）七十
大法藏志（Dafa Zang Zhi）八十 這是菩薩的法號
【English Translation】 English version: An unusual fragrance permeated the room, lingering for days. Mountains collapsed and the earth shook, the forests turned white, the sun and moon lost their light, and the wind and clouds paled in comparison. The master passed away on the third day of the eighth month. By the eleventh month, people had welcomed the venerable monk's spiritual seat back to Caoxi Mountain, and he was buried within the Dragon Shrine (Longkan). A white light appeared, shooting straight into the sky, and only dissipated after three days. Wei Ju, the prefect of Shaozhou, erected a stele, and people still make offerings to this day.
This 'Platform Sutra' (Tan Jing) was compiled by the Venerable Fahai. After Venerable Fahai passed away, he passed this Dharma on to his fellow student Daoji. After Daoji passed away, he passed it on to his disciple Wuzhen. Wuzhen is at Faxing Temple on Caoxi Mountain in Lingnan, and is still transmitting this Dharma today.
If this Dharma is to be transmitted, it must be to someone with superior faculties and wisdom, who deeply believes in the Buddha Dharma, who has established great compassion, and who upholds this Sutra, taking it as their inheritance, which continues unbroken to this day.
The venerable monk (referring to the Sixth Patriarch Huineng) was originally from Qujiang County in Shaozhou. After the Tathagata (Rulai, the Buddha) entered Nirvana, the Buddha's teachings spread to the Eastern Lands, and together we transmit the 'no-abiding mind' (Wu Zhu Xin), which is to say, my mind does not cling. This is truly what a Bodhisattva (Pusa) speaks of; it is both truth and metaphor, teaching only those of great wisdom, that 'no-abiding' is the essential principle. Whoever vows to cultivate, does not retreat when encountering difficulties in cultivation, can endure suffering, and has deep merit and virtue, may be taught this Dharma. If their faculties are inadequate and cannot be assessed, even if they seek this Dharma, they cannot establish it, and the 'Platform Sutra' must not be casually transmitted. Tell all fellow practitioners, so that they may know the secret meaning.
One volume of the 'Platform Sutra' of the Southern School's (Nanzong) Sudden Enlightenment (Dunjiao) Supreme Mahayana (Dasheng) teaching.
Dasheng Zhi (Great Vehicle Aspiration) 30, Dasheng Zhi (Great Sage Aspiration) 40, Datong Zhi (Great Penetration Aspiration) 50
Dabao Zhi (Great Treasure Aspiration) 60, Dafa Zhi (Great Dharma Aspiration) 70, Dade Zhi (Great Virtue Aspiration) 80
Qing Zhi Zang Zhi (Pure Wisdom Treasury Aspiration) 30, Qing Chi Zang Zhi (Pure Holding Treasury Aspiration) 40, Qing Bao Zang Zhi (Pure Treasure Treasury Aspiration) 50, Qing Lian Zang Zhi (Pure Lotus Treasury Aspiration) 60, Qing Hai Zang Zhi (Pure Ocean Treasury Aspiration) 70
Dafa Zang Zhi (Great Dharma Treasury Aspiration) 80. These are Bodhisattva Dharma names.