T48n2008_六祖大師法寶壇經
大正藏第 48 冊 No. 2008 六祖大師法寶壇經
No. 2008
六祖大師法寶壇經目錄
卷首 序贊(各一編)
經 行由第一 般若第二 疑問第三 定慧第四 坐禪第五 懺悔第六 機緣第七 頓漸第八 宣詔第九 付囑第十
附錄 緣起外紀 歷朝崇奉事蹟 賜謚大鑒禪師碑 大鑒禪師碑 佛衣銘 跋
目錄終
六祖大師法寶壇經序
古筠比丘德異撰
妙道虛玄不可思議，忘言得旨端可悟明。故世尊分座于多子塔前，拈華于靈山會上，似火與火，以心印心。西傳四七，至菩提達磨。東來此土，直指人心，見性成佛。有可大師者，首于言下悟入，末上三拜得髓，受衣紹祖開闡正宗，三傳而至黃梅，會中高僧七百，惟負舂居士，一偈傳衣為六代祖，南遁十餘年，一旦以非風幡動之機，觸開印宗正眼。居士由是祝髮登壇，應跋陀羅懸記，開東山法門，韋使君命海禪者錄其語，目之曰「法寶壇經」。大師始於五羊，終至曹溪，說法三十七年，沾甘露味，入聖超凡者，莫記其數，悟佛心宗，行解相應，為大知識者，名載傳燈。惟南嶽青原，執侍最久，盡得無巴鼻。故出馬祖石頭，機智圓明，玄風大震，乃有臨濟溈仰、曹洞、
【現代漢語翻譯】 現代漢語譯本
大正藏第 48 冊 No. 2008 《六祖大師法寶壇經》
No. 2008
《六祖大師法寶壇經》目錄
卷首：序贊（各一篇）
經：行由第一，般若第二，疑問第三，定慧第四，坐禪第五，懺悔第六，機緣第七，頓漸第八，宣詔第九，付囑第十
附錄：緣起外紀，歷朝崇奉事蹟，賜謚大鑒禪師碑，大鑒禪師碑，佛衣銘，跋
目錄終
《六祖大師法寶壇經序》
古筠比丘德異 撰
妙道虛玄，不可思議，忘言得旨，端可悟明。故世尊分座于多子塔前，拈華于靈山會上，似火與火，以心印心。西傳四七，至菩提達磨（Bodhidharma）。東來此土，直指人心，見性成佛。有可大師者，首于言下悟入，末上三拜得髓，受衣紹祖開闡正宗，三傳而至黃梅，會中高僧七百，惟負舂居士，一偈傳衣為六代祖，南遁十餘年，一旦以非風幡動之機，觸開印宗正眼。居士由是祝髮登壇，應跋陀羅（跋陀羅）懸記，開東山法門，韋使君命海禪者錄其語，目之曰『法寶壇經』。大師始於五羊，終至曹溪，說法三十七年，沾甘露味，入聖超凡者，莫記其數，悟佛心宗，行解相應，為大知識者，名載傳燈。惟南嶽青原，執侍最久，盡得無巴鼻。故出馬祖石頭，機智圓明，玄風大震，乃有臨濟溈仰、曹洞、
【English Translation】 English version
Tripitaka Volume 48 No. 2008 Platform Sutra of the Sixth Patriarch
No. 2008
Table of Contents of the Platform Sutra of the Sixth Patriarch
Beginning: Preface and Eulogy (one each)
Sutra: Chapter 1: Circumstances of Origin, Chapter 2: Prajna (Wisdom), Chapter 3: Questions, Chapter 4: Samadhi and Prajna (Concentration and Wisdom), Chapter 5: Dhyana (Meditation), Chapter 6: Repentance, Chapter 7: Conditions and Causes, Chapter 8: Sudden and Gradual, Chapter 9: Imperial Summons, Chapter 10: Entrustment
Appendix: Unofficial Account of Origins, Records of Veneration Throughout Dynasties, Stele with Imperial Title of Dajian Zen Master, Stele of Dajian Zen Master, Inscription on the Buddha's Robe, Postscript
End of Table of Contents
Preface to the Platform Sutra of the Sixth Patriarch
Composed by Bhiksu Deyi of Guyun
The wonderful Dao is subtle and profound, beyond comprehension; abandoning words to grasp the essence allows one to awaken and understand. Therefore, the World-Honored One shared his seat before the Many Treasures Pagoda and held up a flower at the Vulture Peak Assembly, like fire meeting fire, transmitting mind with mind. This was passed down through forty-seven generations in the West to Bodhidharma (菩提達磨). He came east to this land, directly pointing to the human mind, seeing one's nature and becoming a Buddha. There was the Great Master Ke, who first awakened upon hearing the words, and finally, after three prostrations, obtained the marrow, receiving the robe and inheriting the lineage to propagate the orthodox tradition. After three transmissions, it reached Huangmei. Among the seven hundred eminent monks in the assembly, only the layman who husked rice, with a verse, inherited the robe as the Sixth Patriarch, and fled south for more than ten years. One day, with the opportunity of 'it is not the wind, nor the flag that moves,' he touched and opened the correct eye of Yinzong. Thereupon, the layman shaved his head and ascended the platform, fulfilling the prediction of Buddhatrata (跋陀羅), and opened the East Mountain Dharma Gate. Commissioner Wei ordered the Zen practitioner Hai to record his words, and named it the 'Platform Sutra of the Dharma Jewel.' The Great Master began in Wuyang and ended in Caoqi, expounding the Dharma for thirty-seven years. Those who tasted the nectar and entered sainthood, transcending the ordinary, were too numerous to count. Those who awakened to the Buddha's mind-seal, with practice and understanding corresponding, and became great teachers, had their names recorded in the Transmission of the Lamp. Only Nanyue Qingyuan served him the longest and completely obtained the 'no handle.' Therefore, Mazu and Shitou emerged, with their wisdom bright and clear, and the profound wind greatly shook, giving rise to the Linji, Weiyang, and Caodong schools.
雲門、法眼諸公巍然而出，道德超群，門庭險峻，啟迪英靈，衲子奮志沖關，一門深入，五派同源，歷遍罏錘，規模廣大，原其五家綱要，盡出《壇經》。夫《壇經》者，言簡義豐，理明事備，具足諸佛無量法門，一一法門具足無量妙義，一一妙義發揮諸佛無量妙理。即彌勒樓閣中，即普賢毛孔中。善入者，即同善財於一念間圓滿功德，與普賢等、與諸佛等。惜乎《壇經》為後人節略太多，不見六祖大全之旨。德異幼年，嘗見古本，自後遍求三十餘載，近得通上人尋到全文，遂刊于吳中休休禪庵，與諸勝士同一受用。惟愿開卷，舉目直入大圓覺海，續佛祖慧命無窮，斯余志願滿矣。至元二十七年庚寅歲中春日敘。
六祖大師法寶壇經贊
宋明教大師契嵩撰
贊者告也，發經而溥告也。壇經者，至人之所以宣其心也(至人謂六祖篇內同)。何心邪？佛所傳之妙心也。大哉心乎！資始變化，而清凈常若，凡然聖然幽然顯然，無所處而不自得之，聖言乎明，凡言乎昧，昧也者變也。明也者復也。變復雖殊而妙心一也。始釋迦文佛，以是而傳之大龜氏，大龜氏相傳之三十三世者，傳諸大鑒(六祖謚號大鑒禪師)，大鑒傳之而益傳也。說之者抑亦多端，固有名同而實異者也，固有義多而心一者也。曰血肉心者
【現代漢語翻譯】 現代漢語譯本：雲門（Yunmen，禪宗五家之一）、法眼（Fayan，禪宗五家之一）等諸位大師巍然屹立，道德超群，他們的門庭險峻，啟迪著無數英靈。學僧們奮發圖強，一心深入，五派同源，歷經各種磨練。他們的規模宏大，追溯五家的綱要，都出自《壇經》。《壇經》這部經典，言簡義豐，理明事備，具足諸佛無量的法門，每一個法門都具足無量的妙義，每一個妙義都發揮著諸佛無量的妙理。它就在彌勒（Maitreya，未來佛）的樓閣中，就在普賢（Samantabhadra，象徵菩薩行愿）的毛孔中。善於進入的人，就能像善財童子（Sudhana，華嚴經中的求道者）一樣，在一念之間圓滿功德，與普賢等同，與諸佛等同。可惜的是，《壇經》被後人刪節太多，無法見到六祖（指慧能，禪宗六祖）大全的旨意。德異（De Yi，人名）幼年時，曾經見過古本，自那以後遍尋三十餘年，最近得到通上人（Tong Shang Ren，人名）尋到的全文，於是刊印在吳中（Wu Zhong，地名）的休休禪庵（Xiu Xiu Chan An，寺廟名），與各位賢士一同受用。只希望打開書卷，舉目直入大圓覺海（Da Yuan Jue Hai，圓滿覺悟的境界），延續佛祖的慧命無窮無盡，這就是我最大的願望了。至元（Zhi Yuan，元朝年號）二十七年庚寅年中春日敘。
六祖大師法寶壇經贊
宋朝明教大師契嵩（Qi Song，人名）撰寫
贊，是宣告的意思，是發揚經典而普遍告知。《壇經》，是至人（Zhiren，指達到極高境界的人，此處指六祖慧能）用來宣揚他的心意的。什麼心呢？是佛所傳的妙心。這顆心多麼偉大啊！它資生萬物，變化無窮，卻又清凈如常。無論是凡俗還是聖賢，無論是隱秘還是顯現，沒有哪個地方它不能自在地存在。聖人的言語是明智的，凡人的言語是愚昧的。愚昧是變化，明智是復歸。變化和復歸雖然不同，但妙心卻只有一個。當初釋迦文佛（Sakyamuni Buddha，佛教創始人），就是用這顆心傳給了大龜氏（Da Gui Shi，人名），大龜氏相傳了三十三世，傳給了大鑒（Da Jian，六祖慧能的謚號，大鑒禪師），大鑒傳下來而且更加廣泛地傳播。解說它的人也很多，固然有名稱相同而實質不同的，也有義理繁多而心意唯一的。說什麼血肉心的人
【English Translation】 English version: Venerable masters such as Yunmen (Yunmen, one of the five houses of Chan Buddhism) and Fayan (Fayan, one of the five houses of Chan Buddhism) stand tall with surpassing virtue. The entrance to their schools is steep, enlightening countless brilliant minds. Monks strive forward with determination, delving deeply into one school. The five schools share the same origin, having undergone various trials. Their scale is vast. Tracing back to the key principles of the five houses, all originate from the 'Platform Sutra'. This 'Platform Sutra' is concise yet rich in meaning, clear in principle and comprehensive in content. It fully contains the immeasurable Dharma gates of all Buddhas. Each Dharma gate fully contains immeasurable wonderful meanings, and each wonderful meaning expounds the immeasurable wonderful principles of all Buddhas. It is within the pavilion of Maitreya (Maitreya, the future Buddha), and within the pores of Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva). Those who skillfully enter it can, like Sudhana (Sudhana, the seeker in the Avatamsaka Sutra), perfect merits in a single thought, becoming equal to Samantabhadra, equal to all Buddhas. It is a pity that the 'Platform Sutra' has been abridged too much by later generations, preventing one from seeing the complete intent of the Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Chan Buddhism). De Yi (De Yi, a personal name) once saw an ancient version in his youth, and since then has sought it for over thirty years. Recently, he obtained the full text found by Tong Shang Ren (Tong Shang Ren, a personal name), and thus had it printed at the Xiu Xiu Chan Monastery (Xiu Xiu Chan An, a monastery name) in Wu Zhong (Wu Zhong, a place name), for all virtuous individuals to benefit from together. I only hope that upon opening this scroll, one can directly enter the Great Perfect Enlightenment Ocean (Da Yuan Jue Hai, the state of perfect enlightenment), continuing the wisdom-life of the Buddhas and Patriarchs endlessly. This is my greatest wish fulfilled. Written on a spring day in the twenty-seventh year of Zhi Yuan (Zhi Yuan, the reign title of the Yuan Dynasty), the year of Gengyin.
In Praise of the Platform Sutra of the Sixth Patriarch
Written by Master Qisong (Qi Song, a personal name) of the Mingjiao Sect of the Song Dynasty
'Praise' means to announce, to propagate the sutra and universally inform. The 'Platform Sutra' is what a 'Zhiren' (Zhiren, a person who has reached an extremely high state, here referring to the Sixth Patriarch Huineng) uses to proclaim his mind. What mind? It is the wonderful mind transmitted by the Buddha. How great is this mind! It gives rise to all things, changes infinitely, yet remains pure and constant. Whether in the mundane or the sacred, the hidden or the manifest, there is no place where it cannot exist freely. The words of the sage are wise, the words of the ordinary are ignorant. Ignorance is change, wisdom is return. Although change and return are different, the wonderful mind is only one. In the beginning, Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) used this mind to transmit it to Da Gui Shi (Da Gui Shi, a personal name), who passed it down through thirty-three generations to Da Jian (Da Jian, the posthumous title of the Sixth Patriarch Huineng, Zen Master Dajian). Da Jian transmitted it, and it spread even more widely. There are also many who explain it, some with the same name but different substance, and some with many meanings but one intention. Those who speak of the flesh-and-blood mind
，曰緣慮心者，曰集起心者，曰堅實心者，若心所之心益多也，是所謂名同而實異者也。曰真如心者，曰生滅心者，曰煩惱心者，曰菩提心者，諸修多羅其類此者，殆不可勝數，是所謂義多而心一者也。義有覺義、有不覺義，心有真心、有妄心，皆所以別其正心也。方《壇經》之所謂心者，亦義之覺義，心之實心也。
昔者聖人之將隱也，乃命乎龜氏教外以傳法之要意，其人滯跡而忘返，固欲後世者提本而正末也。故《涅槃》曰：「我有無上正法，悉已付囑摩訶迦葉矣。」天之道存乎易，地之道存乎簡，聖人之道存乎要，要也者，至妙之謂也。聖人之道以要，則為法界門之樞機，為無量義之所會，為大乘之椎輪，《法華》豈不曰：「當知是妙法諸佛之秘要」，《華嚴》豈不曰：「以少方便疾成菩提」，要乎其于聖人之道，利而大矣哉。是故《壇經》之宗，尊其心要也。心乎若明若冥，若空若靈，若寂若惺，有物乎？無物乎？謂之一物，固彌于萬物；謂之萬物，固統於一物；一物猶萬物也，萬物猶一物也，此謂可思議也。及其不可思也，不可議也，天下謂之玄解，謂之神會，謂之絕待，謂之默體，謂之冥通，一皆離之遣之，遣之又遣，亦烏能至之微，其果然獨得與夫至人之相似者，孰能諒乎！推而廣之，則無往不
【現代漢語翻譯】 現代漢語譯本：說到緣慮心（yuan lv xin，指緣于外境而生起思慮的心），說到集起心（ji qi xin，指積集業因生起果報的心），說到堅實心（jian shi xin，指堅固實在的心），如果心所（xin suo，心的附屬作用）的心益發增多，這就是所謂名稱相同而實質不同的情況。說到真如心（zhen ru xin，指真實如常、不變異的心），說到生滅心（sheng mie xin，指生起和滅去的心），說到煩惱心（fan nao xin，指產生煩惱的心），說到菩提心（pu ti xin，指覺悟之心），諸多的修多羅（xiu duo luo，佛經）中類似的情況，幾乎數不勝數，這就是所謂意義繁多而心只有一個的情況。意義有覺悟的意義、有不覺悟的意義，心有真心、有妄心，都是用來區別其正心（zheng xin，正確的、不偏離的心）的。而《壇經》（Tan Jing，六祖慧能所著的經典）所說的心，也是意義中的覺悟之義，心中的真實之心。 過去聖人將要隱退的時候，就命令龜氏（gui shi，人名，此處指受命傳承佛法之人）在教外傳達佛法的精要，這個人執著于外在的表象而忘記了根本，本來是想讓後世的人抓住根本而端正末節。所以《涅槃經》（Nie Pan Jing，大乘佛教經典）說：『我擁有無上的正法，全部都已經囑託給摩訶迦葉（Mo he jia ye，釋迦牟尼佛的大弟子）了。』天的規律在於簡易，地的規律在於簡明，聖人的規律在於精要，精要，就是至妙的說法。聖人的規律在於精要，那麼它就是法界門（fa jie men，通往真理之門）的關鍵，是無量意義的匯聚之處，是大乘佛法的根本。《法華經》（Fa Hua Jing，佛教經典）豈不是說：『應當知道這微妙之法是諸佛的秘密要訣』，《華嚴經》（Hua Yan Jing，佛教經典）豈不是說：『以少的方便迅速成就菩提』，精要對於聖人的規律來說，利益是多麼巨大啊。因此，《壇經》的宗旨，尊崇其心之精要。心啊，若明若暗，若空若靈，若寂若惺，是有形之物嗎？是無形之物嗎？說它是一物，它卻充滿萬物；說它是萬物，它卻統一於一物；一物就像萬物，萬物就像一物，這叫做可以思議。等到它不可思議的時候，不可議論的時候，天下人稱之為玄解，稱之為神會，稱之為絕待，稱之為默體，稱之為冥通，全部都離開它拋棄它，拋棄了又拋棄，又怎麼能達到那精微之處，它果真與得道的至人相似，又有誰能夠理解呢！推而廣之，那麼無處不適用。
【English Translation】 English version: Regarding the 'mind that contemplates conditions' (yuan lv xin, the mind that arises from contemplating external conditions), the 'mind that accumulates and arises' (ji qi xin, the mind that accumulates karmic causes and gives rise to results), and the 'mind that is firm and solid' (jian shi xin, the mind that is firm and substantial), if the mental functions (xin suo, mental attributes) of the mind increase, this is what is meant by having the same name but different substance. Regarding the 'Tathata-mind' (zhen ru xin, the mind of true suchness, unchanging), the 'mind of arising and ceasing' (sheng mie xin, the mind that arises and ceases), the 'mind of afflictions' (fan nao xin, the mind that generates afflictions), and the 'Bodhi-mind' (pu ti xin, the mind of enlightenment), there are countless similar instances in the Sutras (xiu duo luo, Buddhist scriptures), and this is what is meant by having many meanings but only one mind. Meaning has the meaning of awakening and the meaning of non-awakening, and the mind has the true mind and the deluded mind, all of which are used to distinguish the correct mind (zheng xin, the correct, non-deviating mind). The 'mind' spoken of in the Platform Sutra (Tan Jing, the scripture written by the Sixth Patriarch Huineng) is also the meaning of awakening among meanings, and the true mind among minds. In the past, when the sage was about to retire, he ordered Master Gui (gui shi, a person's name, here referring to the person commissioned to transmit the Dharma) to transmit the essence of the Dharma outside the teachings, but this person clung to external appearances and forgot the root, originally intending for later generations to grasp the root and correct the branches. Therefore, the Nirvana Sutra (Nie Pan Jing, a Mahayana Buddhist scripture) says: 'I have the unsurpassed Dharma, and I have entrusted it all to Mahakasyapa (Mo he jia ye, Shakyamuni Buddha's chief disciple).' The way of heaven lies in ease, the way of earth lies in simplicity, and the way of the sage lies in essence. Essence is the ultimate subtlety. The way of the sage lies in essence, then it is the key to the gate of the Dharma realm (fa jie men, the gate to truth), the meeting place of immeasurable meanings, and the foundation of Mahayana Buddhism. Does not the Lotus Sutra (Fa Hua Jing, a Buddhist scripture) say: 'You should know that this wonderful Dharma is the secret essence of all Buddhas', and does not the Avatamsaka Sutra (Hua Yan Jing, a Buddhist scripture) say: 'With few skillful means, quickly attain Bodhi'? How great is the benefit of essence to the way of the sage! Therefore, the doctrine of the Platform Sutra reveres the essence of the mind. The mind, whether clear or obscure, empty or spiritual, still or awakened, is it a thing? Is it not a thing? To call it one thing, it fills all things; to call it all things, it is unified in one thing; one thing is like all things, and all things are like one thing, this is called conceivable. When it is inconceivable, when it cannot be discussed, the world calls it profound understanding, calls it divine meeting, calls it absolute transcendence, calls it silent embodiment, calls it mysterious communication, all of which leave it and abandon it, abandoning it again and again, how can one reach that subtlety, it is truly similar to the attained sage, who can understand it! Extend it and broaden it, then there is nowhere it does not apply.
可也；探而裁之，則無所不當也。施於證性，則所見至親；施於修心，則所詣至正；施於崇德辯惑，則真忘易顯；施於出世，則佛道速成；施於救世，則塵勞易歇。此壇經之宗，所以旁行天下而不厭，彼謂即心即佛。淺者何其不知量也，以折錐探地而淺地，以屋漏窺天而小天，豈天地之然邪？然百家者，雖茍勝之，弗如也。而至人通而貫之，合乎群經，斷可見矣。至人變而通之，非預名字不可測也，故其顯說之，有倫有義，密說之，無首無尾。天機利者得其深，天機鈍者得其淺，可擬乎？可議乎？不得已況之，則圓頓教也，最上乘也，如來之清凈禪也，菩薩藏之正宗也。論者謂之玄學，不亦詳乎？天下謂之宗門，不亦宜乎？《壇經》曰定慧為本者，趣道之始也。定也者，靜也。慧也者，明也。明以觀之，靜以安之，安其心可以體心也，觀其道可以語道也。一行三昧者，法界一相之謂也。謂萬善雖殊，皆正於一行者也。無相為體者，尊大戒也。「無念為宗」者，尊大定也。無住為本者，尊大慧也。夫戒定慧者，三乘之達道也。夫妙心者，戒定慧之大資也。以一妙心而統乎三法，故曰大也。無相戒者，戒其必正覺也。「四弘願」者，愿度度苦也，愿斷斷集也，愿學學道也，愿成成寂滅也。滅無所滅，故無所不斷也；道無所
【現代漢語翻譯】 現代漢語譯本：可以這樣說。《壇經》經過深入研究和恰當剪裁，就能發揮出它應有的作用。如果應用於證悟自性，就能達到最親切的境界；如果應用於修養心性，就能達到最正確的方向；如果應用於崇尚道德和辨別迷惑，那麼真實的本性就容易顯現；如果應用於出世修行，那麼成就佛道就會迅速；如果應用於救度世人，那麼塵世的煩惱就容易止息。《壇經》的宗旨，因此能夠在天下廣泛流傳而不被厭棄。那些人說『即心即佛』，淺薄之人是多麼不知深淺啊！他們用錐子探測地面，就以為地面只有錐子那麼深；他們從屋子的縫隙看天，就以為天只有縫隙那麼大。難道天地真的是這樣嗎？然而，百家之說，即使暫時勝過《壇經》，最終還是不如它。而達到至高境界的人能夠融會貫通，使《壇經》與群經相合，這就可以斷定了。達到至高境界的人能夠變化而通達《壇經》，不是預先知道名字的人所能測度的。所以，《壇經》顯明地說，有條理有意義；秘密地說，沒有開頭沒有結尾。天資聰慧的人能夠領會它的深奧，天資遲鈍的人只能領會它的淺顯，這可以比擬嗎？可以議論嗎？不得已用比喻來說，它就是圓頓教，就是最上乘，就是如來的清凈禪，就是菩薩藏的正宗。評論者說它是玄學，不是說得很詳細嗎？天下人說它是宗門，不是說得很恰當嗎？《壇經》說以定慧為根本，這是趣向佛道的開始。定，就是靜。慧，就是明。用明來觀察，用靜來安定。安定其心，就可以體會真心；觀察其道，就可以談論道。一行三昧，就是法界一相的說法。意思是說，萬善雖然不同，都歸正於一行。以無相為體，是尊崇大戒。『無念為宗』，是尊崇大定。無住為本，是尊崇大慧。戒、定、慧，是三乘的通達之道。妙心，是戒、定、慧的巨大資糧。用一個妙心來統攝這三種法，所以說是大。無相戒，是戒除必定要正覺的執著。『四弘願』，是愿度一切眾生脫離痛苦，愿斷除一切煩惱的集聚，愿學習一切成佛的法門，愿成就寂滅的涅槃。滅無所滅，所以無所不斷；道無所
【English Translation】 English version: It can be said that. After in-depth study and appropriate tailoring, the Platform Sutra can exert its due effect. If applied to the realization of self-nature, it can reach the most intimate state; if applied to the cultivation of mind, it can reach the most correct direction; if applied to advocating morality and distinguishing confusion, then the true nature is easy to manifest; if applied to transcendence, then the accomplishment of the Buddha's path will be rapid; if applied to saving the world, then the troubles of the world will be easy to stop. The purpose of the Platform Sutra, therefore, can be widely spread in the world without being tired of. Those people say 'the mind is the Buddha', how ignorant are the shallow people! They use a cone to explore the ground, and think that the ground is only as deep as the cone; they look at the sky from the cracks in the house, and think that the sky is only as big as the cracks. Is this really the case with heaven and earth? However, the theories of the hundred schools, even if they temporarily surpass the Platform Sutra, are ultimately inferior to it. And those who reach the highest realm can integrate and connect, so that the Platform Sutra is in harmony with the group of sutras, which can be determined. Those who reach the highest realm can change and understand the Platform Sutra, which cannot be measured by those who do not know the name in advance. Therefore, the Platform Sutra says clearly, there is order and meaning; secretly, there is no beginning and no end. Those who are intelligent can understand its profoundness, and those who are dull can only understand its superficiality. Can this be compared? Can it be discussed? If you have to use a metaphor, it is the perfect and sudden teaching, the supreme vehicle, the pure dhyana of the Tathagata, and the orthodox of the Bodhisattva store. Commentators say it is metaphysics, isn't it very detailed? The world says it is the Zen school, isn't it very appropriate? The Platform Sutra says that taking dhyana (定) [meditative absorption] and prajna (慧) [wisdom] as the foundation is the beginning of approaching the Buddha's path. Dhyana is stillness. Prajna is brightness. Use brightness to observe, and use stillness to stabilize. Stabilize your mind, you can understand the true mind; observe its path, you can talk about the path. The One Practice Samadhi is the saying of the one aspect of the Dharmadhatu. It means that although the ten thousand virtues are different, they are all corrected in one practice. Taking no-form as the body is to respect the great precepts. 'No-thought as the principle' is to respect the great dhyana. Taking no-abiding as the root is to respect the great prajna. Precepts, dhyana, and prajna are the paths to reach the three vehicles. The wonderful mind is the great resource of precepts, dhyana, and prajna. Using one wonderful mind to govern these three dharmas, so it is called great. The no-form precept is to abstain from the attachment of necessarily attaining enlightenment. The 'Four Great Vows' are the vows to liberate all beings from suffering, the vows to cut off all accumulations of afflictions, the vows to learn all the dharmas of becoming a Buddha, and the vows to achieve the nirvana of stillness. Extinction has nothing to extinguish, so there is nothing that cannot be cut off; the path has nothing to
道，故無所不度也。無相懺者，懺非所懺也。三歸戒者，歸其一也。一也者，三寶之所以出也。說摩訶般若者，謂其心之至中也。般若也者，聖人之方便也。聖人之大智也，固能寂之明之、權之實之。天下以其寂，可以泯眾惡也；天下以其明，可以集眾善也；天下以其權，可以大有為也；天下以其實，可以大無為也。至矣哉般若也！聖人之道，非夫般若，不明也、不成也。天下之務，非夫般若，不宜也、不當也。至人之為以般若振，不亦遠乎！我法為上上根人說者，宜之也。輕物重用則不勝，大方小授則過也。從來默傳分付者，密說之謂也。密也者，非不言而闇證也，真而密之也。不解此法而輒謗毀，謂百劫千生斷佛種性者，防天下亡其心也。
偉乎《壇經》之作也，其本正、其跡效，其因真、其果不謬，前聖也、后聖也，如此起之、如此示之、如此復之，浩然沛乎，若大川之注也、若虛空之通也、若日月之明也，若形影之無礙也、若鴻漸之有序也。妙而得之之謂本，推而用之之謂跡，以其非始者始之之謂因，以其非成者成之之謂果。果不異乎因，謂之正果也；因不異乎果，謂之正因也。跡必顧乎本，謂之大用也；本必顧乎跡，謂之大乘也。乘也者，聖人之喻道也。用也者，聖人之起教也。夫聖人之道，莫至乎
【現代漢語翻譯】 現代漢語譯本：道，所以無所不度量。『無相懺』（Wu Xiang Chan，formless repentance）的意思是，懺悔那些不應該懺悔的事。『三歸戒』（San Gui Jie，Three Refuges and Precepts）的意思是，歸依那個『一』。這個『一』，是三寶（San Bao，Three Jewels：佛 Buddha，法 Dharma，僧 Sangha）出現的原因。說『摩訶般若』（Mohe Bore，Great Wisdom）是指心的至中之處。『般若』（Bore，Wisdom）是聖人的方便法門，是聖人的大智慧，它能夠寂靜地照亮，權巧地運用，真實地存在。天下人憑藉它的寂靜，可以消除各種罪惡；天下人憑藉它的光明，可以聚集各種善行；天下人憑藉它的權巧，可以大有作為；天下人憑藉它的真實，可以達到大無為的境界。『般若』真是太偉大了！聖人的道，如果沒有『般若』，就不會明白，也不會成功。天下的事務，如果沒有『般若』，就不適宜，也不恰當。至人憑藉『般若』而奮起，不是很遠大嗎！我的佛法是為上上根器的人說的，這是適宜的。輕的東西用來承擔重任就會不堪重負，大的東西授予小的東西就會過量。歷來默默傳授的，叫做密說。『密』不是不說話而暗中領悟，而是真實而秘密地傳授。不理解這個佛法而隨意誹謗，說會斷絕百劫千生的佛種性，是爲了防止天下人喪失他們的真心。 偉大的《壇經》（Tan Jing，Platform Sutra）的創作啊，它的根本是正的，它的跡像是有效的，它的因是真實的，它的果是不會有差錯的。前代的聖人，後代的聖人，都是這樣發起，這樣開示，這樣反覆強調。浩浩蕩蕩，就像大河的奔流，就像虛空的通暢，就像日月的光明，就像形影的無礙，就像鴻雁的漸次有序。微妙而能領悟的叫做『本』（Ben，root），推演而能運用的叫做『跡』（Ji，trace），用那非始為始的叫做『因』（Yin，cause），用那非成為成的叫做『果』（Guo，effect）。果不異於因，叫做正果；因不異於果，叫做正因。跡必然顧及本，叫做大用；本必然顧及跡，叫做大乘（Da Cheng，Mahayana）。『乘』是聖人用來比喻道的，『用』是聖人用來開啟教化的。聖人的道，沒有比這更至高的了。
【English Translation】 English version: The Dao (道, the Way) is such that there is nothing it does not encompass. 'Formless Repentance' (無相懺, Wu Xiang Chan) means repenting for what should not be repented. 'Three Refuges and Precepts' (三歸戒, San Gui Jie) means taking refuge in the 'One.' This 'One' is the reason why the Three Jewels (三寶, San Bao: Buddha, Dharma, Sangha) appear. Speaking of 'Great Wisdom' (摩訶般若, Mohe Bore) refers to the utmost center of the mind. 'Wisdom' (般若, Bore) is the expedient means of the sages, the great wisdom of the sages, which can illuminate in stillness, apply skillfully, and exist truthfully. People of the world, relying on its stillness, can eliminate all evils; people of the world, relying on its brightness, can gather all good deeds; people of the world, relying on its skillful means, can accomplish great things; people of the world, relying on its truth, can attain the state of great non-action. How great is 'Wisdom'! The way of the sages, without 'Wisdom,' will not be understood or accomplished. The affairs of the world, without 'Wisdom,' are not suitable or appropriate. The actions of the perfect man, inspired by 'Wisdom,' are truly far-reaching! My Dharma is spoken for those of the highest capacity, which is fitting. Using light things to bear heavy burdens will be overwhelming, and giving large things to small things will be excessive. What has been silently transmitted from the past is called secret teaching. 'Secret' does not mean not speaking but understanding in darkness, but rather transmitting truthfully and secretly. Those who do not understand this Dharma and rashly slander it, saying that it will cut off the Buddha-nature for hundreds of kalpas, are preventing people from losing their true mind. Oh, the magnificent creation of the 'Platform Sutra' (壇經, Tan Jing)! Its root is correct, its traces are effective, its cause is true, and its effect will not be mistaken. The sages of the past, the sages of the future, all initiate in this way, reveal in this way, and emphasize in this way. Vast and abundant, like the flow of a great river, like the openness of the void, like the brightness of the sun and moon, like the unobstructedness of form and shadow, like the orderly progression of wild geese. That which is subtle and can be understood is called 'root' (本, Ben), that which can be deduced and applied is called 'trace' (跡, Ji), that which uses the non-beginning as the beginning is called 'cause' (因, Yin), and that which uses the non-becoming as becoming is called 'effect' (果, Guo). The effect is not different from the cause, which is called the correct effect; the cause is not different from the effect, which is called the correct cause. The trace must consider the root, which is called great function; the root must consider the trace, which is called 'Mahayana' (大乘, Da Cheng). 'Vehicle' is what the sages use to metaphorically describe the Dao, and 'function' is what the sages use to initiate teaching. The way of the sages is unsurpassed.
心；聖人之教，莫至乎修。調神入道，莫至乎一相止觀；軌善成德，莫至乎一行三昧。資一切戒，莫至乎無相；正一切定，莫至乎無念；通一切智，莫至乎無住。生善滅惡，莫至乎無相戒；篤道推德，莫至乎四弘願。善觀過，莫至乎無相懺；正所趣，莫至乎三歸戒。正大體、裁大用，莫至乎大般若；發大信、務大道，莫至乎大志。天下之窮理盡性，莫至乎默傳；欲心無過，莫善乎不謗。定慧為始道之基也；一行三昧，德之端也；無念之宗，解脫之謂也；無住之本，般若之謂也；無相之體，法身之謂也。無相戒，戒之最也；四弘願，愿之極也；無相懺，懺之至也。三歸戒，真所歸也。摩訶智慧，聖凡之大范也。為上上根人說，直說也。默傳，傳之至也。戒謗，戒之當也。
夫妙心者，非修所成也，非證所明也；本成也，本明也。以迷明者復明，所以證也；以背成者覆成，所以修也。以非修而修之，故曰正修也；以非明而明之，故曰正證也。至人闇然不見其威儀，而成德為行藹如也；至人頹然若無所持，而道顯于天下也。蓋以正修而修之也，以正證而證之也。於此乃曰，罔修罔證，罔因罔果，穿鑿叢脞競為其說，繆乎至人之意焉。噫！放戒定慧而必趨乎混茫之空，則吾未如之何也。甚乎含識溺心而浮識，識與業相乘
【現代漢語翻譯】 現代漢語譯本： 心：聖人的教誨，沒有比得上修行的。調和精神進入道，沒有比得上以一相止觀（專注一境的止觀）為極致；規範善行成就德行，沒有比得上以一行三昧（專注一行的禪定）為極致。輔助一切戒律，沒有比得上無相（不執著于外在形式）的戒律；端正一切禪定，沒有比得上無念（沒有妄念）的禪定；通達一切智慧，沒有比得上無住（不執著于任何事物）的智慧。產生善念消滅惡念，沒有比得上無相戒；堅定道心推行德行，沒有比得上四弘願（四種廣大的誓願）。善於觀察過錯，沒有比得上無相懺（不執著于形式的懺悔）；端正所趨向的目標，沒有比得上三歸戒（皈依佛、法、僧）。端正大的綱領、裁決大的作用，沒有比得上大般若（偉大的智慧）；發起大的信心、致力於大道，沒有比得上大的志向。天下窮究真理、徹底瞭解本性，沒有比得上默然傳授；抑制慾望，沒有比不誹謗更好。
定和慧是入道的根基；一行三昧，是德行的開端；無念的宗旨，叫做解脫；無住的根本，叫做般若；無相的本體，叫做法身（佛的真身）。無相戒，是戒律中最殊勝的；四弘願，是願望中最極致的；無相懺，是懺悔中最徹底的。三歸戒，是真正應該歸依的。摩訶智慧（偉大的智慧），是聖人和凡人的大規範。為上上根器的人說法，是直接的說法。默然傳授，是傳授中最精妙的。戒除誹謗，是戒律中最恰當的。
妙心，不是通過修行成就的，不是通過證悟明白的；本來就是成就的，本來就是明白的。因為迷惑而明白的，是爲了證悟；因為背離而成就的，是爲了修行。以不是修行的修行，所以叫做正修；以不是明白的明白，所以叫做正證。至人（達到極高境界的人）暗淡不顯露他的威儀，而成德的行為卻溫和美好；至人頹然好像沒有什麼可以依靠，而他的道卻顯現在天下。這是因為以正修而修行，以正證而證悟。如果說，沒有修行沒有證悟，沒有因沒有果，穿鑿附會，爭相發表他們的說法，那就大錯特錯了，違背了至人的意思啊！唉！放棄戒定慧而一定要趨向于混沌空無的境界，那我也不知道該怎麼辦了。可悲啊！眾生沉溺於虛妄的心識，心識與業力相互作用。
【English Translation】 English version: Mind: Among the teachings of the sages, none is more important than cultivation. In harmonizing the spirit to enter the Dao, nothing surpasses the One-Aspect Samadhi (focusing on one object of contemplation); in guiding good deeds to achieve virtue, nothing surpasses the One-Practice Samadhi (focusing on one practice). In supporting all precepts, nothing surpasses the Formless Precepts (precepts without attachment to external forms); in rectifying all samadhis, nothing surpasses Non-Thought Samadhi (samadhi without discursive thought); in penetrating all wisdom, nothing surpasses Non-Abiding Wisdom (wisdom without attachment to anything). In generating good and eliminating evil, nothing surpasses the Formless Precepts; in strengthening the Dao and promoting virtue, nothing surpasses the Four Great Vows (four vast aspirations).
In skillfully observing faults, nothing surpasses the Formless Repentance (repentance without attachment to forms); in rectifying the direction one is heading, nothing surpasses the Three Refuges and Precepts (taking refuge in the Buddha, Dharma, and Sangha). In rectifying the grand framework and deciding on great actions, nothing surpasses the Great Prajna (great wisdom); in generating great faith and striving for the Great Dao, nothing surpasses great aspiration. In thoroughly investigating principles and fully understanding nature, nothing surpasses silent transmission; in controlling desires, nothing is better than non-slander.
Concentration and wisdom are the foundation of the path; the One-Practice Samadhi is the beginning of virtue; the principle of Non-Thought is called liberation; the root of Non-Abiding is called Prajna; the essence of Formlessness is called the Dharmakaya (the body of the Dharma, the true body of the Buddha). The Formless Precepts are the most excellent of precepts; the Four Great Vows are the ultimate of vows; the Formless Repentance is the most thorough of repentance. The Three Refuges and Precepts are the true refuge. Maha Prajna (great wisdom) is the great standard for both sages and ordinary beings. Speaking for those of the highest capacity is direct speaking. Silent transmission is the most profound of transmissions. Abstaining from slander is the most appropriate of precepts.
The wonderful mind is not achieved through cultivation, nor is it understood through realization; it is inherently achieved, inherently understood. Using understanding to clarify what is obscured is realization; using achievement to restore what is abandoned is cultivation. Cultivating with non-cultivation is called Right Cultivation; understanding with non-understanding is called Right Realization. A perfect person subtly conceals their majesty, and their virtuous conduct is gentle and kind; a perfect person appears to be without support, yet their Dao is manifest in the world. This is because they cultivate with Right Cultivation and realize with Right Realization. To say that there is no cultivation, no realization, no cause, no effect, and to engage in contrived and trivial arguments, is a great mistake, contrary to the meaning of the perfect person! Alas! To abandon precepts, concentration, and wisdom, and to insist on pursuing a state of chaotic emptiness, I do not know what to do. How sad it is that sentient beings are drowned in deluded consciousness, and consciousness interacts with karma.
循諸響，而未始息也。像之形之，人與物偕生，紛然乎天地之間，可勝數邪？得其形於人者，固萬萬之一耳。人而能覺，幾其鮮矣！聖人懷此，雖以多義發之，而天下猶有所不明者也；聖人救此，雖以多方治之，而天下猶有所不醒者也。賢者以智亂，不肖者以愚壅，平平之人以無記惛，及其感物而發，喜之怒之、哀之樂之，益蔽者萬端曖然。若夜行而不知所至，其承于聖人之言，則計之博之。若濛霧而望遠，謂有也，謂無也，謂非有也，謂非無也，謂亦有也，謂亦無也，以不見而卻蔽固，終身而不得其審焉。海所以在水也，魚龍死生在海而不見乎水；道所以在心也，其人終日說道，而不見乎心。悲夫心固微妙幽遠，難明難湊，其如此也矣。
聖人既隱，天下百世雖以書傳，而莫得其明驗，故《壇經》之宗舉，乃直示其心，而天下方知即正乎性命也。若排雲霧而頓見太清，若登泰山而所視廓如也。王氏以方乎世書曰：「齊一變至於魯，魯一變至於道。」斯言近之矣。《涅槃》曰：「始從鹿野苑，終至跋提河，中間五十年，未曾說一字。」者，示法非文字也。防以文字而求其所謂也。曰：「依法不依人」者，以法真而人假也；曰：「依義不依語」者，以義實而語假也；曰：「依智而不依識」者，以智至而識妄也；曰
【現代漢語翻譯】 現代漢語譯本：追逐著各種聲響，但聲響從未停止過。世間萬物顯現出各自的形態，人與萬物一同誕生，紛繁複雜地存在於天地之間，哪裡能夠數得清呢？其中在人身上顯現出形態的，本來就是萬萬分之一罷了。人如果能夠覺悟，那真是太少了！聖人對此感到憂慮，即使用多種道理來啓發人們，天下還是有不明白的人；聖人爲了拯救世人，即使用多種方法來治理，天下還是有不覺醒的人。賢能的人被智慧所迷惑，不賢的人被愚昧所阻塞，平庸的人則在無記的狀態中昏沉，等到他們感受外物而有所反應時，喜怒哀樂，更加增添了重重遮蔽，就像在夜裡行走而不知道要到哪裡去一樣。他們如果接受聖人的言論，就加以推測和廣泛研究，就像在霧中眺望遠方，一會兒說有，一會兒說沒有，一會兒說不是有，一會兒說不是沒有，一會兒說既有也有，一會兒說既沒有也沒有，因為看不清楚而反而更加固執地遮蔽自己，終身都不能得到真確的認識。海水之所以是水，魚龍在海中生生死死卻看不見水；道存在於心中，人們終日談論道，卻看不見自己的心。可悲啊，心本來就是微妙幽深，難以明白難以接近，情況就是這樣啊。
聖人已經隱沒，天下百代即使通過書籍來傳授，也沒有人能夠得到明確的驗證，所以《壇經》（Liuzu Tan Jing，The Platform Sutra of the Sixth Patriarch）的宗旨，就是直接指示人的心，這樣天下人才知道原來成佛就在於認識自己的本性。就像撥開雲霧而突然看見晴朗的天空，就像登上泰山而視野開闊一樣。王氏用世俗的書籍來比方說：『齊國經過一次變革達到了魯國的水平，魯國經過一次變革達到了道的水平。』這話很接近真理了。《涅槃經》（Nirvana Sutra）說：『最初從鹿野苑（Mrigadava，Deer Park）開始，最終到達跋提河（Bhadra River），中間五十年，未曾說過一個字。』這是說明佛法不是文字。防止人們通過文字來尋求佛法的真諦。說：『依法不依人』，是因為法是真實的而人是虛假的；說：『依義不依語』，是因為義理是實在的而語言是虛假的；說：『依智而不依識』，是因為智慧是究竟的而意識是虛妄的；說
【English Translation】 English version: Pursuing various sounds, yet the sounds never cease. All things manifest their forms, and humans are born together with all things, existing in a complex and chaotic manner between heaven and earth. How can they be counted? Among them, those who manifest their forms in humans are only one in ten thousand. If a person can awaken, it is truly rare! The sages are concerned about this, and even if they enlighten people with many principles, there are still those in the world who do not understand. The sages try to save the world, and even if they govern with many methods, there are still those in the world who do not awaken. The wise are confused by their wisdom, the unworthy are blocked by their ignorance, and the mediocre are dull in a state of non-remembrance. When they perceive external things and react, with joy, anger, sorrow, and happiness, they add layers of obscuration, like walking in the night without knowing where to go. If they accept the words of the sages, they speculate and study them extensively, like looking into the distance in the fog, sometimes saying there is, sometimes saying there is not, sometimes saying it is not there, sometimes saying it is not not there, sometimes saying it is both there and not there, because they cannot see clearly, they stubbornly obscure themselves, and they never get a true understanding in their lives. The sea is water, but fish and dragons live and die in the sea without seeing the water. The Dao is in the heart, but people talk about the Dao all day long without seeing their own hearts. Alas, the heart is subtle, profound, and difficult to understand and approach, and that is how it is.
Since the sages have disappeared, even if the world has been taught through books for hundreds of generations, no one has been able to obtain clear verification. Therefore, the purpose of the Platform Sutra (Liuzu Tan Jing, The Platform Sutra of the Sixth Patriarch) is to directly point to the human heart, so that people in the world know that becoming a Buddha lies in recognizing their own nature. It is like parting the clouds and suddenly seeing the clear sky, like climbing Mount Tai and having a broad view. Wang said, comparing it to secular books: 'Qi changed once and reached the level of Lu, and Lu changed once and reached the level of the Dao.' These words are close to the truth. The Nirvana Sutra says: 'Initially starting from Mrigadava (Deer Park), and finally reaching the Bhadra River, for fifty years in between, not a single word was spoken.' This is to show that the Dharma is not words. Prevent people from seeking the true meaning of the Dharma through words. It says: 'Rely on the Dharma, not on the person,' because the Dharma is true and the person is false; it says: 'Rely on the meaning, not on the words,' because the meaning is real and the words are false; it says: 'Rely on wisdom, not on consciousness,' because wisdom is ultimate and consciousness is illusory; it says
：「依了義經不依不了義經」者，以了義經盡理也。而菩薩所謂即是宣說大涅槃者，謂自說與經同也。聖人所謂四人出世(即四依也)護持正法應當證知者，應當證知故，至人推本以正其末也。自說與經同故，至人說經如經也。依義、依了義經故，至人顯說而合義也、合經也；依法、依智故，至人密說變之、通之而不茍滯也。示法非文字故，至人之宗尚乎默傳也。聖人如春陶陶而發之也，至人如秋濯濯而成之也。聖人命之而至人效之也，至人固聖人之門之奇德殊勛者也。
夫至人者，始起于微，自謂不識世俗文字；及其成至也，方一席之說，而顯道救世，與乎大聖人之云爲者，若合符契也。固其玄德上智生而知之，將自表其法而示其不識乎？歿殆四百年，法流四海而不息，帝王者、聖賢者，更三十世求其道而益敬，非至乎大聖人之所至，天且厭之久矣，烏能若此也。予固豈盡其道，幸蚊虻飲海亦預其味，敢稽首布之，以遺後學者也。
六祖大師法寶壇經
風幡報恩光孝禪寺住持嗣祖比丘宗寶編
行由第一
時，大師至寶林。韶州韋刺史(名璩)與官僚入山請師，出於城中大梵寺講堂，為眾開緣說法。師升座次，刺史官僚三十餘人，儒宗學士三十餘人，僧尼道俗一千餘人，同時作禮，愿
【現代漢語翻譯】 現代漢語譯本：『依了義經不依不了義經』，是因爲了義經完全闡述了真理。菩薩所說的，也就是宣說大涅槃的，是指他們自己所說的與佛經相同。聖人所說的四人出世（即四依），護持正法應當證知，是因為應當證知的緣故，所以至人追溯本源來匡正末節。因為自己所說的與佛經相同，所以至人所說的經就像佛經一樣。依據義理、依據了義經的緣故，至人顯明地說法而符合義理、符合佛經；依據佛法、依據智慧的緣故，至人秘密地說法，變通它、融會貫通它而不茍且停滯。因為佛法不是文字所能完全表達的，所以至人所尊崇的是默然傳授。聖人就像春天的陶冶，蓬勃地啓發；至人就像秋天的洗滌，完美地成就。聖人下命令，至人傚法；至人本來就是聖人門下具有奇異德行和特殊功勛的人。 至人，開始時起于細微，自稱不認識世俗文字；等到他成就至道時，一次講座，就能顯揚真理、救度世人，與大聖人的作為，如同符契相合。本來他的玄妙德行和上等智慧是生來就具備的，難道會自己表白他的佛法而顯示他的不識字嗎？去世大概四百年，佛法流傳四海而不停止，帝王和聖賢，經歷了三十代人尋求他的道而更加敬重，如果不是達到了大聖人所能達到的境界，上天恐怕早就厭棄他了，怎麼能像這樣呢？我本來就不能完全瞭解他的道，有幸像蚊虻飲海一樣也預嚐了其中的滋味，謹此稽首陳述出來，留給後來的學習者。 《六祖大師法寶壇經》 風幡報恩光孝禪寺住持嗣祖比丘宗寶編 行由第一 當時，大師到達寶林。韶州韋刺史（名璩）與官僚入山請師，請到城中大梵寺講堂，為大眾開示因緣說法。大師升座后，刺史和官僚三十多人，儒宗學士三十多人，僧尼道俗一千多人，同時行禮，希望
【English Translation】 English version: 『Rely on sutras of definitive meaning, not on sutras of provisional meaning,』 because sutras of definitive meaning fully explain the truth. What Bodhisattvas speak, which is proclaiming the Great Nirvana, means that what they themselves say is the same as the sutras. The sages speak of the four people appearing in the world (the Four Reliances), who uphold the Dharma and should be known, because they should be known, so the perfected person traces back to the source to correct the branches. Because what they themselves say is the same as the sutras, the perfected person speaks of the sutras as the sutras are. Relying on the meaning, relying on the sutras of definitive meaning, the perfected person clearly speaks and conforms to the meaning, conforms to the sutras; relying on the Dharma, relying on wisdom, the perfected person secretly speaks, transforms it, connects it, and does not carelessly stagnate. Because the Dharma cannot be fully expressed by words, what the perfected person reveres is silent transmission. The sage is like the spring, nurturing and developing; the perfected person is like the autumn, cleansing and completing. The sage commands, and the perfected person emulates; the perfected person is originally a person under the sage's gate with extraordinary virtue and special merit. The perfected person, in the beginning, starts from the subtle, claiming not to know worldly writing; when he achieves perfection, in one lecture, he can reveal the truth and save the world, and his actions are like those of the great sage, as if matching tallies. Originally, his profound virtue and superior wisdom are innate, would he declare his Dharma and show his illiteracy? After his death for about four hundred years, the Dharma has spread throughout the world without ceasing, emperors and sages, through thirty generations, seek his path and become more respectful, if he had not reached the realm that the great sage could reach, Heaven would have long been tired of him, how could it be like this? I originally cannot fully understand his path, fortunately, like a mosquito drinking the sea, I have also tasted its flavor, I respectfully present it, to leave it to later learners. The Platform Sutra of the Sixth Patriarch Compiled by Zongbao, the abbot of Fengfan Bao'en Guangxiao Chan Monastery, a successor of the ancestral tradition Chapter 1: Circumstances and Origins At that time, the Great Master arrived at Baolin. Prefect Wei (named Qu) of Shaozhou, along with other officials, entered the mountain to invite the Master, bringing him to the lecture hall of Dafan Temple in the city, to expound the Dharma for the assembly. After the Master ascended the seat, the prefect and more than thirty officials, more than thirty Confucian scholars, and more than one thousand monks, nuns, Taoists, and laypeople, simultaneously paid their respects, wishing to
聞法要。
大師告眾曰：「善知識！菩提自性，本來清凈，但用此心，直了成佛。善知識！且聽惠能行由，得法事意。惠能嚴父，本貫范陽，左降流於嶺南，作新州百姓。此身不幸，父又早亡。老母孤遺，移來南海，艱辛貧乏，於市賣柴。時，有一客買柴，使令送至客店；客收去，惠能得錢，卻出門外，見一客誦經。惠能一聞經語，心即開悟，遂問：『客誦何經？』客曰：『《金剛經》。』復問：『從何所來，持此經典？』客云：『我從蘄州黃梅縣東禪寺來。其寺是五祖忍大師在彼主化，門人一千有餘；我到彼中禮拜，聽受此經。大師常勸僧俗，但持《金剛經》，即自見性，直了成佛。』惠能聞說，宿昔有緣，乃蒙一客，取銀十兩與惠能，令充老母衣糧，教便往黃梅參禮五祖。
「惠能安置母畢，即便辭違。不經三十餘日，便至黃梅，禮拜五祖。祖問曰：『汝何方人？欲求何物？』惠能對曰：『弟子是嶺南新州百姓，遠來禮師，惟求作佛，不求余物。』祖言：『汝是嶺南人，又是獦獠，若為堪作佛？』惠能曰：『人雖有南北，佛性本無南北；獦獠身與和尚不同，佛性有何差別？』五祖更欲與語，且見徒眾總在左右，乃令隨眾作務。惠能曰：『惠能啟和尚，弟子自心，常生智慧，不離自性，即是福田。未審
【現代漢語翻譯】 現代漢語譯本： 聞法要。
大師告訴眾人說：『善知識（kalyāṇa-mitra，指善友，能引導人走向正道的人）！菩提自性（bodhi-svabhāva，指覺悟的本性），本來就是清凈的，只要用這個心，直接就能成佛。善知識！且聽惠能（Huineng，六祖慧能）我自己的經歷，以及我領悟佛法的事情。我的父親原本是范陽人，後來被貶謫到嶺南，成了新州的百姓。我這一生不幸，父親又早早去世。老母親孤苦伶仃，我們搬到南海，生活艱辛貧困，我在市場上賣柴為生。當時，有一位客人買柴，讓我送到他的客店；客人收了柴，我得了錢，正要出門的時候，看見一位客人在誦經。我一聽到經文，心裡立刻開悟，於是就問：『您誦的是什麼經？』客人說：『《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）。』我又問：『您從哪裡來，帶著這部經典？』客人說：『我從蘄州黃梅縣的東禪寺來。那裡的五祖忍大師（Dhyāna Master Hongren，禪宗五祖弘忍）在那裡主持教化，門人有一千多人；我到那裡去禮拜，聽受這部經。大師常常勸僧人和俗人，只要持誦《金剛經》，就能自己見到本性，直接成佛。』我聽了之後，覺得過去世一定有緣分，於是就有一位客人，拿出十兩銀子給我，讓我用來供養老母親，並勸我到黃梅去參拜五祖。
『我安頓好母親之後，就告別了她。不到三十多天，就到了黃梅，禮拜五祖。五祖問我：『你是哪裡人？想要求什麼？』我回答說：『弟子是嶺南新州的百姓，遠道而來拜見師父，只求成佛，不求其他的東西。』五祖說：『你是嶺南人，又是獦獠（gēlǎo，古代對南方少數民族的蔑稱），怎麼能成佛呢？』我說：『人雖然有南北之分，佛性本來沒有南北之分；獦獠的身體和和尚不同，佛性有什麼差別呢？』五祖還想和我說話，但看到徒弟們都在左右，就讓我隨著大家一起做工。我說：『弟子想稟告和尚，弟子自己的心，常常生出智慧，不離開自己的本性，這就是福田（puṇyakṣetra，指能產生福報的田地）。不知道……』
【English Translation】 English version: The Essentials of Hearing the Dharma.
The Great Master addressed the assembly, saying: 'Good advisors (kalyāṇa-mitra, referring to good friends who can guide people towards the right path)! The bodhi-nature (bodhi-svabhāva, referring to the nature of enlightenment) is originally pure. Just use this mind, and you can directly attain Buddhahood. Good advisors! Now listen to Huineng's (Huineng, the Sixth Patriarch) experiences and how he came to understand the Dharma. My father was originally from Fanyang, but he was demoted and exiled to Lingnan, becoming a commoner in Xinzhou. Unfortunately, my father passed away early in my life, leaving my old mother alone. We moved to the South Sea, where we lived in hardship and poverty, and I sold firewood in the market for a living. At that time, a customer bought firewood and asked me to deliver it to his inn. After the customer received the firewood and I got the money, I was about to leave when I saw a customer reciting a sutra. As soon as I heard the words of the sutra, my mind immediately opened up, so I asked: 'What sutra are you reciting?' The customer said: 'The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra).' I further asked: 'Where do you come from, carrying this scripture?' The customer said: 'I come from Dongchan Temple in Huangmei County, Qizhou. The Fifth Patriarch, Dhyāna Master Hongren (Dhyāna Master Hongren, the Fifth Patriarch of Zen), presides over the teachings there, and there are more than a thousand disciples. I went there to pay my respects and listen to this sutra. The Great Master often advises monks and laypeople to uphold the Diamond Sutra, and they will see their own nature and directly attain Buddhahood.' When I heard this, I felt that I must have had a connection from a previous life, so a customer gave me ten taels of silver to support my old mother and advised me to go to Huangmei to pay respects to the Fifth Patriarch.
'After settling my mother, I bid her farewell. In less than thirty days, I arrived at Huangmei and paid respects to the Fifth Patriarch. The Fifth Patriarch asked me: 'Where are you from? What do you seek?' I replied: 'This disciple is a commoner from Xinzhou in Lingnan, and I have come from afar to pay respects to the Master, seeking only to become a Buddha, and nothing else.' The Fifth Patriarch said: 'You are from Lingnan and also a Gela (gēlǎo, a derogatory term for ethnic minorities in the South), how can you become a Buddha?' I said: 'Although people have North and South, the Buddha-nature originally has no North and South; the body of a Gela is different from that of the monk, but what difference is there in the Buddha-nature?' The Fifth Patriarch wanted to speak further with me, but seeing that the disciples were all around, he told me to join the assembly in doing chores. I said: 'This disciple wishes to inform the Abbot that this disciple's own mind constantly generates wisdom, and does not depart from its own nature, which is the field of merit (puṇyakṣetra, referring to the field that can generate merit). I do not know...'
和尚教作何務？』祖云：『這獦獠根性大利！汝更勿言，著槽廠去。』惠能退至後院，有一行者，差惠能破柴踏碓。經八月餘，祖一日忽見惠能曰：『吾思汝之見可用，恐有惡人害汝，遂不與汝言。汝知之否？』惠能曰：『弟子亦知師意，不敢行至堂前，令人不覺。』
「祖一日喚諸門人總來：『吾向汝說，世人生死事大，汝等終日只求福田，不求出離生死苦海；自性若迷，福何可救？汝等各去，自看智慧，取自本心般若之性，各作一偈，來呈吾看。若悟大意，付汝衣法，為第六代祖。火急速去，不得遲滯，思量即不中用；見性之人，言下須見。若如此者，輪刀上陣，亦得見之。』(喻利根者)眾得處分，退而遞相謂曰：『我等眾人，不須澄心用意作偈，將呈和尚，有何所益？神秀上座，現為教授師，必是他得。我輩謾作偈頌，枉用心力。』餘人聞語，總皆息心，咸言：『我等已后依止秀師，何煩作偈？』神秀思惟：『諸人不呈偈者，為我與他為教授師；我須作偈，將呈和尚，若不呈偈，和尚如何知我心中見解深淺？我呈偈意，求法即善，覓祖即惡，卻同凡心，奪其聖位奚別？若不呈偈，終不得法。大難！大難！』
「五祖堂前，有步廊三間，擬請供奉盧珍，畫楞伽經變相，及五祖血脈圖，流傳供養。神
【現代漢語翻譯】 『和尚教人做什麼事？』祖師說：『你這南蠻子根性很好！你不要再說話了，到槽廠去。』惠能退到後院，有個行者，安排惠能劈柴、踩碓。過了八個多月，祖師有一天忽然見到惠能說：『我考慮到你的見解可用，又怕有壞人加害你，所以不和你說話。你知道嗎？』惠能說：『弟子也知道師父的意思，不敢走到堂前，不讓人察覺。』 『祖師有一天叫所有門人前來：『我告訴你們，世人生死是大事，你們整天只求福報，不求脫離生死苦海；自性如果迷惑，福報怎麼能救得了你？你們各自回去，觀察自己的智慧，取出自己本心的般若（prajna，智慧）之性，各自作一首偈（gatha，頌），來給我看。如果領悟了大意，我就把衣法傳給你，讓你做第六代祖師。趕快去，不要遲疑，思考就沒用了；見到本性的人，當下就能見到。如果能這樣，即使在刀光劍影的戰場上，也能見到本性。』（比喻利根的人）眾人聽了吩咐，退下後互相議論說：『我們這些人，不必靜下心來用心作偈，拿去呈給和尚，有什麼用呢？神秀（Shenxiu）上座，現在是教授師，一定是他得到。我們這些人隨便作偈頌，白費心力。』其他人聽了這話，都停止了心思，都說：『我們以後依止神秀師，何必作偈？』神秀心想：『大家不呈偈，是因為我做他們的教授師；我必須作偈，拿去呈給和尚，如果不呈偈，和尚怎麼知道我心中見解的深淺？我呈偈的意思，求法是好的，求祖位就是惡的，卻和凡夫俗子一樣，奪取聖人的位置有什麼區別？如果不呈偈，終究得不到法。難啊！難啊！』 『五祖（Fifth Patriarch）堂前，有步廊三間，打算請供奉盧珍，畫《楞伽經》（Laṅkāvatāra Sūtra）變相，以及五祖血脈圖，流傳供養。神秀（Shenxiu）』
【English Translation】 『What does the Abbot teach people to do?』 The Patriarch said, 『This barbarian (referring to Huineng's southern origin) has great potential! Don't speak anymore, go to the threshing floor.』 Huineng retreated to the backyard, where a novice assigned him to chop firewood and tread the mortar. After more than eight months, one day the Patriarch suddenly saw Huineng and said, 『I think your understanding is useful, but I fear that evil people will harm you, so I didn't speak to you. Do you know this?』 Huineng said, 『This disciple also knows the Master's intention, and dares not go to the hall, lest people notice.』 『One day, the Patriarch summoned all his disciples and said, 『I tell you, the matter of life and death is a great matter for people in the world. You only seek blessings all day long, and do not seek to escape the sea of suffering of life and death; if your self-nature is confused, how can blessings save you? Each of you go back and observe your own wisdom, take out the prajna (wisdom) nature of your own mind, and each compose a gatha (verse) to show me. If you understand the great meaning, I will pass on the robe and Dharma to you, and you will be the Sixth Patriarch. Go quickly, do not delay, thinking is useless; a person who sees his nature must see it immediately. If this is the case, even on the battlefield with swords drawn, you can see your nature.』 (A metaphor for those with sharp roots) The crowd received the instructions, retreated, and said to each other, 『There is no need for us to calm our minds and carefully compose verses to present to the Abbot, what is the use? Senior Shenxiu (Shenxiu), is now a professor, he will surely obtain it. It is a waste of effort for us to casually compose verses.』 The others heard these words and stopped their thoughts, all saying, 『We will rely on Master Shenxiu from now on, why bother composing verses?』 Shenxiu thought, 『The reason why everyone is not presenting verses is because I am their professor; I must compose a verse to present to the Abbot, if I do not present a verse, how will the Abbot know the depth of my understanding? My intention in presenting a verse is good if I seek the Dharma, but evil if I seek the position of Patriarch, and it would be no different from an ordinary person, seizing the position of a sage? If I do not present a verse, I will never obtain the Dharma. Difficult! Difficult!』 『In front of the Fifth Patriarch's (Fifth Patriarch) hall, there were three corridors, intending to invite the court artist Lu Zhen to paint transformations of the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra), and a lineage chart of the Fifth Patriarch, to be circulated and venerated. Shenxiu (Shenxiu)』
秀作偈成已，數度欲呈，行至堂前，心中恍惚，遍身汗流，擬呈不得；前後經四日，一十三度呈偈不得。秀乃思惟：『不如向廊下書著，從他和尚看見，忽若道好，即出禮拜，云是秀作；若道不堪，枉向山中數年，受人禮拜，更修何道？』是夜三更，不使人知，自執燈，書偈于南廊壁間，呈心所見。偈曰：
「身是菩提樹， 心如明鏡臺， 時時勤拂拭， 勿使惹塵埃。
「秀書偈了，便卻歸房，人總不知。秀復思惟：『五祖明日見偈歡喜，即我與法有緣；若言不堪，自是我迷，宿業障重，不合得法。』聖意難測，房中思想，坐臥不安，直至五更。祖已知神秀入門未得，不見自性。
「天明，祖喚盧供奉來，向南廊壁間，繪畫圖相，忽見其偈，報言：『供奉卻不用畫，勞爾遠來。經云：「凡所有相，皆是虛妄。」但留此偈，與人誦持。依此偈修，免墮惡道；依此偈修，有大利益。』令門人炷香禮敬，盡誦此偈，即得見性。門人誦偈，皆嘆善哉。
「祖，三更喚秀入堂，問曰：『偈是汝作否？』秀言：『實是秀作，不敢妄求祖位，望和尚慈悲，看弟子有少智慧否？』祖曰：『汝作此偈，未見本性，只到門外，未入門內。如此見解，覓無上菩提，了不可得；無上菩提，須得言下識自本心，見自
【現代漢語翻譯】 現代漢語譯本：神秀寫完偈頌后，多次想要呈給五祖弘忍（Hongren，禪宗五祖），走到禪堂前，心中恍惚不安，渾身冒汗，想呈卻呈不上去。前後經過四天，一共十三次想呈偈頌都未能成功。神秀於是心想：『不如把偈頌寫在走廊的墻壁上，讓他和尚看見，如果他說好，我就出來禮拜，說是神秀所作；如果他說不好，也算我白在山中住了這麼多年，受人禮拜，還修什麼道呢？』當天夜裡三更時分，不讓任何人知道，自己拿著燈，把偈頌寫在南邊走廊的墻壁上，表達自己心中的見解。偈頌是： 『身是菩提樹（Bodhi tree，覺悟之樹），心如明鏡臺（bright mirror stand，明亮的鏡子臺）， 時時勤拂拭（constantly wipe，時時勤加擦拭），勿使惹塵埃（do not let dust collect，不要讓塵埃沾染）。』 神秀寫完偈頌，就回到自己的房間，沒有人知道這件事。神秀又想：『五祖明天見到偈頌如果歡喜，就是我與佛法有緣；如果說不好，就是我自己迷惑，宿世的業障深重，不適合得到佛法。』聖人的心思難以揣測，他在房間里思前想後，坐立不安，直到五更天。五祖已經知道神秀還沒有真正入門，沒有見到自己的本性。 天亮后，五祖叫來盧供奉（Lu Gongfeng，工匠），讓他到南邊走廊的墻壁上繪畫圖畫，忽然看見了那首偈頌，就告訴他說：『供奉不用畫了，辛苦你遠道而來。經書上說：「凡所有相，皆是虛妄（all forms are illusory，一切有形之物皆是虛幻的）。」只要留下這首偈頌，讓人誦讀背誦。依照這首偈頌修行，可以免於墮入惡道；依照這首偈頌修行，有很大的利益。』五祖命令門人點香禮敬，全部誦讀這首偈頌，就能見到本性。門人們誦讀偈頌，都讚歎說好啊。 三更時分，五祖叫神秀進入禪堂，問道：『偈頌是你寫的嗎？』神秀說：『確實是弟子所作，不敢妄求祖師的地位，希望和尚慈悲，看看弟子有沒有一點智慧？』五祖說：『你作這首偈頌，還沒有見到本性，只是到了門外，還沒有進入門內。憑這樣的見解，想要尋求無上菩提（Anuttara-Samyak-Sambodhi，無上正等正覺），是絕對不可能得到的；無上菩提，必須在言語之下認識自己的本心，見到自己的本性，』
【English Translation】 English version: After Shenxiu (Shenxiu, a leading disciple of Hongren) composed the verse, he wanted to present it several times. When he reached the hall, he felt bewildered and was covered in sweat, unable to present it. Over the course of four days, he tried thirteen times to present the verse but failed. Shenxiu then thought: 'It would be better to write it on the corridor wall, so that the Abbot can see it. If he says it is good, I will come out and bow, saying it was written by Shenxiu. If he says it is not good, then I have wasted these years in the mountains, receiving people's worship. What Dharma am I still cultivating?' That night, at the third watch, without letting anyone know, he held a lamp and wrote the verse on the wall of the south corridor, expressing his understanding. The verse said: 'The body is the Bodhi tree (Bodhi tree, the tree of enlightenment), the mind is like a bright mirror stand (bright mirror stand, a stand for a bright mirror), Constantly wipe it (constantly wipe, constantly clean it), do not let dust collect (do not let dust collect, do not allow dust to gather).' After Shenxiu wrote the verse, he returned to his room, and no one knew about it. Shenxiu thought again: 'If the Fifth Patriarch (Fifth Patriarch, Hongren) is pleased when he sees the verse tomorrow, then I have a connection with the Dharma. If he says it is not good, then I am deluded, and my karmic obstacles from past lives are heavy, and I am not fit to receive the Dharma.' The sage's intentions are difficult to fathom. He thought and thought in his room, restless, until the fifth watch. The Patriarch already knew that Shenxiu had not yet entered the gate and had not seen his own nature. At dawn, the Patriarch called Lu Gongfeng (Lu Gongfeng, a craftsman) to paint pictures on the wall of the south corridor. Suddenly, he saw the verse and said: 'Gongfeng, you don't need to paint, thank you for coming from afar. The Sutra says: "All forms are illusory (all forms are illusory, everything that has form is unreal)." Just leave this verse for people to recite and uphold. By cultivating according to this verse, one can avoid falling into evil realms; by cultivating according to this verse, there are great benefits.' He ordered the disciples to light incense and pay respects, and to recite this verse, so that they could see their nature. The disciples recited the verse and all exclaimed, 'Excellent!' At the third watch, the Patriarch called Shenxiu into the hall and asked: 'Did you write the verse?' Shenxiu said: 'Indeed, it was written by this disciple. I dare not presumptuously seek the Patriarch's position. I hope the Abbot will be compassionate and see if this disciple has a little wisdom.' The Patriarch said: 'You wrote this verse, but you have not seen your original nature. You have only reached the gate, but have not entered the door. With such understanding, seeking Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment) is absolutely impossible. For Anuttara-Samyak-Sambodhi, one must recognize one's own mind and see one's own nature under the words,'
本性不生不滅；於一切時中，唸唸自見萬法無滯，一真一切真，萬境自如如。如如之心，即是真實。若如是見，即是無上菩提之自性也。汝且去，一兩日思惟，更作一偈，將來吾看；汝偈若入得門，付汝衣法。』神秀作禮而出。又經數日，作偈不成，心中恍惚，神思不安，猶如夢中，行坐不樂。
「復兩日，有一童子于碓坊過，唱誦其偈；惠能一聞，便知此偈未見本性，雖未蒙教授，早識大意。遂問童子曰：『誦者何偈？』童子曰：『爾這獦獠不知，大師言：「世人生死事大，欲得傳付衣法，令門人作偈來看。若悟大意，即付衣法為第六祖。」神秀上座，于南廊壁上，書無相偈，大師令人皆誦，依此偈修，免墮惡道；依此偈修，有大利益。』惠能曰：『(一本有我亦要誦此，結來生緣)上人！我此踏碓，八個餘月，未曾行到堂前。望上人引至偈前禮拜。』童子引至偈前禮拜，惠能曰：『惠能不識字，請上人為讀。』時，有江州別駕，姓張名日用，便高聲讀。惠能聞已，遂言：『亦有一偈，望別駕為書。』別駕言：『汝亦作偈？其事希有。』惠能向別駕言：『欲學無上菩提，不得輕於初學。下下人有上上智，上上人有沒意智。若輕人，即有無量無邊罪。』別駕言：『汝但誦偈，吾為汝書。汝若得法，先須度吾。勿
【現代漢語翻譯】 現代漢語譯本：本性是不生不滅的；在任何時候，每個念頭都能自然見到萬法毫無阻礙，一個真理就是一切真理，萬種境界自然如如不動。如如的心，就是真實。如果這樣見解，就是無上菩提的自性。你先回去，用一兩天時間思考，再作一首偈，拿來給我看；你的偈如果能夠入門，我就把衣缽和佛法傳給你。』神秀行禮後退了出來。又過了幾天，作偈沒有成功，心中恍惚，精神不安，好像在夢中一樣，坐著也不是，走著也不是。 又過了兩天，有個童子從碓坊經過，唱誦那首偈；惠能一聽，就知道這首偈沒有見到本性，雖然沒有得到教授，卻早已明白其中的大意。於是問童子說：『誦的是什麼偈？』童子說：『你這個獦獠（géláo，對南方少數民族的蔑稱）不知道，大師說：「世人生死是大事，想要傳付衣缽和佛法，讓門人作偈來看看。如果領悟了大意，就傳付衣缽，成為第六代祖師。」神秀上座，在南廊的墻壁上，寫了無相偈，大師讓大家都誦讀，按照這首偈修行，可以免於墮入惡道；按照這首偈修行，有很大的利益。』惠能說：『（有的版本有「我也要誦此，結來生緣」一句）上人！我在這裡踏碓，已經八個多月了，還沒有走到過堂前。希望上人引我到偈前禮拜。』童子引他到偈前禮拜，惠能說：『惠能不識字，請上人為我讀。』當時，有江州別駕（jiāngzhōu biéjià，官名），姓張名日用，就高聲朗讀。惠能聽完后，就說：『我也有一首偈，希望別駕為我書寫。』別駕說：『你也要作偈？這事太稀奇了。』惠能對別駕說：『想要學習無上菩提，不能輕視初學者。地位低下的人有高超的智慧，地位高的人也有愚笨的。如果輕視別人，就會有無量無邊的罪過。』別駕說：『你只管誦偈，我為你書寫。你如果得了法，首先要度我。不要……』
【English Translation】 English version: 'The nature is neither born nor dies; at all times, in every thought, one naturally sees that all dharmas are without obstruction, one truth is all truths, and all realms are naturally as they are. The mind that is 'as it is' is the true reality. If one sees in this way, it is the self-nature of unsurpassed Bodhi. You may go now, contemplate for a day or two, and compose another verse to show me; if your verse enters the gate, I will entrust you with the robe and Dharma.' Shenxiu made obeisance and withdrew. After several more days, he was unable to compose a verse, his mind was in a daze, his spirit was uneasy, as if in a dream, neither sitting nor walking brought him joy. Two days later, a young boy passed by the rice-pounding room, chanting the verse; as soon as Huineng heard it, he knew that this verse had not seen the original nature, although he had not received instruction, he already understood the general meaning. So he asked the boy, 'What verse are you chanting?' The boy said, 'You, a barbarian (géláo, a derogatory term for southern minorities), do not know, the Great Master said, 'The matter of life and death is a great matter for people in the world, and he wants to transmit the robe and Dharma, so he asks his disciples to compose verses to see. If one understands the general meaning, he will transmit the robe and Dharma to become the Sixth Patriarch.' Venerable Shenxiu wrote a verse of no-form on the wall of the South Corridor, and the Great Master asked everyone to recite it, and to cultivate according to this verse, to avoid falling into evil paths; cultivating according to this verse has great benefits.' Huineng said, '(Some versions include the sentence 'I also want to recite this, to form a connection for future lives.') Venerable Sir! I have been treading the rice-pounding machine here for more than eight months, and have never walked to the front of the hall. I hope you can lead me to the verse to pay homage.' The boy led him to the verse to pay homage, and Huineng said, 'Huineng does not know how to read, please read it for me.' At that time, there was a Jiangzhou Biejia (jiāngzhōu biéjià, an official title), named Zhang Riyong, who read it aloud. After Huineng heard it, he said, 'I also have a verse, I hope you can write it for me.' Biejia said, 'You also want to compose a verse? This is a rare thing.' Huineng said to Biejia, 'If you want to learn unsurpassed Bodhi, you must not despise beginners. Lower people have superior wisdom, and superior people have dull wisdom. If you despise others, you will have immeasurable and boundless sins.' Biejia said, 'You just recite the verse, and I will write it for you. If you obtain the Dharma, you must first liberate me. Do not...'
忘此言。』惠能偈曰：
「菩提本無樹， 明鏡亦非臺； 本來無一物， 何處惹塵埃？
「書此偈已，徒眾總驚，無不嗟訝，各相謂言：『奇哉！不得以貌取人，何得多時，使他肉身菩薩。』祖見眾人驚怪，恐人損害，遂將鞋擦了偈，曰：『亦未見性。』眾以為然。
「次日，祖潛至碓坊，見能腰石舂米，語曰：『求道之人，為法忘軀，當如是乎！』乃問曰：『米熟也未？』惠能曰：『米熟久矣，猶欠篩在。』祖以杖擊碓三下而去。惠能即會祖意，三鼓入室；祖以袈裟遮圍，不令人見，為說《金剛經》。至『應無所住而生其心』，惠能言下大悟，一切萬法，不離自性。遂啟祖言：『何期自性，本自清凈；何期自性，本不生滅；何期自性，本自具足；何期自性，本無動搖；何期自性，能生萬法。』祖知悟本性，謂惠能曰：『不識本心，學法無益；若識自本心，見自本性，即名丈夫、天人師、佛。』三更受法，人盡不知，便傳頓教及衣缽，云：『汝為第六代祖，善自護念，廣度有情，流佈將來，無令斷絕。聽吾偈曰：
「『有情來下種， 因地果還生， 無情既無種， 無性亦無生。』
「祖復曰：『昔達磨大師，初來此土，人未之信，故傳此衣，以為信體，代代相承；法則以心
【現代漢語翻譯】 現代漢語譯本： 『忘記這番話。』惠能（Huineng）的偈語說： 『菩提原本就沒有樹， 明鏡也並非是臺； 本來就空無一物， 又到哪裡去惹塵埃？』 寫完這首偈語后，眾弟子都感到震驚，無不驚歎詫異，互相說道：『真是奇妙啊！不能以貌取人，沒想到這麼短的時間，他竟然成了肉身菩薩。』祖師慧能（Huineng）看到眾人驚怪的樣子，擔心有人會加害於他，於是就用鞋子擦掉了偈語，說：『也沒有見到自性。』眾人都以為是這樣。 第二天，祖師悄悄地來到碓坊，看見惠能（Huineng）腰上綁著石頭在舂米，說道：『求道的人，爲了佛法忘記自身，應當像這樣啊！』於是問道：『米舂熟了嗎？』惠能（Huineng）說：『米早就舂熟了，還欠缺篩子來篩一下。』祖師用禪杖在碓上敲了三下就離開了。惠能（Huineng）立刻領會了祖師的意思，在三更時分進入了祖師的房間；祖師用袈裟遮擋起來，不讓人看見，為惠能（Huineng）講解《金剛經》（Diamond Sutra）。當講到『應無所住而生其心』時，惠能（Huineng）當下大徹大悟，明白一切萬法，都不離自性。於是向祖師稟告說：『沒想到自性，本來就是清凈的；沒想到自性，本來就不生不滅；沒想到自性，本來就具足一切；沒想到自性，本來就沒有動搖；沒想到自性，能夠生出萬法。』祖師知道惠能（Huineng）已經領悟了本性，對惠能（Huineng）說：『不認識自己的本心，學習佛法是沒有益處的；如果認識了自己的本心，見到了自己的本性，就叫做大丈夫、天人師、佛。』三更時分傳授了佛法，所有人都不知道，於是傳授了頓悟的教法以及衣缽，說道：『你就是第六代祖師，要好好地守護自己的念頭，廣度一切有情眾生，流傳到將來，不要讓它斷絕。聽我的偈語說： 『有情眾生來下種， 因為地利果實還生； 無情之物既然沒有種， 無性之物也不會產生。』 祖師又說：『從前達磨大師（Bodhidharma），剛來到這片土地時，人們不相信他，所以傳下這件袈裟，作為信物，代代相傳；佛法則是以心傳心。』
【English Translation】 English version: 『Forget those words.』 Huineng』s (Huineng, Sixth Patriarch) verse says: 『Bodhi (Bodhi, enlightenment) originally has no tree, The bright mirror is also not a stand; Originally there is not a single thing, Where can dust be attracted?』 After writing this verse, the disciples were all shocked, and all exclaimed in surprise, saying to each other: 『How wonderful! One cannot judge a person by their appearance. Who would have thought that in such a short time, he has become a living Bodhisattva (Bodhisattva, an enlightened being).』 The Patriarch (Patriarch, refers to Huineng's teacher) saw the crowd's surprise and feared that someone would harm him, so he wiped the verse off with his shoe, saying: 『He has not yet seen his nature.』 The crowd thought so. The next day, the Patriarch secretly went to the rice mill and saw Huineng (Huineng) with a stone tied to his waist, pounding rice, and said: 『A person seeking the Way, forgetting his body for the Dharma (Dharma, the teachings of Buddhism), should be like this!』 Then he asked: 『Is the rice done yet?』 Huineng (Huineng) said: 『The rice has been done for a long time, it still lacks a sieve to sift it.』 The Patriarch struck the mortar three times with his staff and left. Huineng (Huineng) immediately understood the Patriarch's meaning, and entered the room at the third watch; the Patriarch covered him with his robe, not letting anyone see, and explained the Diamond Sutra (Diamond Sutra, a Mahayana Buddhist scripture) to Huineng (Huineng). When he reached 『One should produce the mind that abides nowhere,』 Huineng (Huineng) had a great enlightenment, understanding that all phenomena do not depart from one's own nature. So he said to the Patriarch: 『Unexpectedly, one's own nature is originally pure; unexpectedly, one's own nature is originally neither born nor dies; unexpectedly, one's own nature is originally complete; unexpectedly, one's own nature is originally unmoving; unexpectedly, one's own nature can produce all phenomena.』 The Patriarch knew that Huineng (Huineng) had realized his original nature, and said to Huineng (Huineng): 『Not knowing one's own mind, learning the Dharma (Dharma, the teachings of Buddhism) is useless; if you know your own mind and see your own nature, you are called a great man, a teacher of gods and humans, a Buddha (Buddha, an enlightened being).』 At the third watch, he transmitted the Dharma (Dharma, the teachings of Buddhism), and no one knew. Then he transmitted the sudden enlightenment teaching and the robe and bowl, saying: 『You are the Sixth Patriarch, take good care of your thoughts, widely liberate all sentient beings, spread it to the future, and do not let it be cut off. Listen to my verse: 『Sentient beings come to plant seeds, Because of the land, the fruit is still born; Inanimate things have no seeds, Things without nature will not be born either.』 The Patriarch also said: 『In the past, when Bodhidharma (Bodhidharma, an Indian Buddhist monk traditionally credited as the founder of Zen Buddhism) first came to this land, people did not believe him, so he transmitted this robe as a token of faith, passed down from generation to generation; the Dharma (Dharma, the teachings of Buddhism) is transmitted from heart to heart.』
傳心，皆令自悟自解。自古，佛佛惟傳本體，師師密付本心；衣為爭端，止汝勿傳。若傳此衣，命如懸絲。汝須速去，恐人害汝。』惠能啟曰：『向甚處去？』祖云：『逢懷則止，遇會則藏。』惠能三更領得衣缽，云：『能本是南中人，素不知此山路，如何出得江口？』五祖言：『汝不須憂，吾自送汝。』祖相送，直至九江驛。祖令上船，五祖把櫓自搖。惠能言：『請和尚坐。弟子合搖櫓。』祖云：『合是吾渡汝。』惠能云：『迷時師度，悟了自度；度名雖一，用處不同。惠能生在邊方，語音不正，蒙師傳法，今已得悟，只合自性自度。』祖云：『如是，如是！以後佛法，由汝大行。汝去三年，吾方逝世。汝今好去，努力向南。不宜速說，佛法難起。』
「惠能辭違祖已，發足南行。兩月中間，至大庾嶺(五祖歸，數日不上堂。眾疑，詣問曰：『和尚少病少惱否？』曰：『病即無。衣法已南矣。』問：『誰人傳授？』曰：『能者得之。』眾乃知焉)。逐后數百人來，欲奪衣缽。一僧俗姓陳，名惠明，先是四品將軍，性行粗慥，極意參尋。為眾人先，趁及惠能。惠能擲下衣缽于石上，云：『此衣表信，可力爭耶？』能隱草莽中。惠明至，提掇不動，乃喚云：『行者！行者！我為法來，不為衣來。』惠能遂出，坐盤
【現代漢語翻譯】 現代漢語譯本： 『傳法於你，是爲了讓你自己領悟理解。自古以來，佛與佛之間只傳本體，師父與師父之間秘密傳授本心；袈裟引起爭端，所以讓你不要再傳下去。如果傳遞這袈裟，性命就危在旦夕。你必須趕快離開，恐怕有人會加害你。』惠能問道：『我應該往哪裡去？』五祖說：『遇到懷就停下來，遇到會就隱藏起來。』惠能三更時分領受了衣缽，說：『弟子本來是南方人，向來不熟悉這裡的山路，如何能出得了江口？』五祖說：『你不用擔心，我親自送你。』五祖親自相送，一直送到九江驛。五祖讓惠能上船，五祖自己搖櫓。惠能說：『請和尚坐下，弟子應該搖櫓。』五祖說：『應該是吾來渡你。』惠能說：『迷惑時由師父來度，覺悟后自己度自己；「度」這個名稱雖然一樣，但用處不同。惠能出生在邊遠地方，口音不正，承蒙師父傳法，現在已經覺悟，只應該依靠自性來度自己。』五祖說：『是這樣，是這樣！以後佛法，由你大力弘揚。你離開三年後，我將圓寂。你現在好好去吧，努力向南。不宜過早宣說，佛法難以興起。』 惠能告別五祖后，便啟程向南走。大約兩個月后，到達大庾嶺（五祖回去后，幾天不上堂。眾人疑惑，前去詢問說：『和尚您身體安好嗎？』五祖說：『我沒有生病。衣法已經向南傳去了。』問：『誰得到了傳授？』五祖說：『有能力的人得到了它。』眾人才明白）。隨後有數百人追來，想要搶奪衣缽。其中有一個僧人俗姓陳，名叫惠明，先前是四品將軍，性格粗魯急躁，極力追尋。他跑在眾人前面，追上了惠能。惠能將衣缽丟在石頭上，說：『這衣缽只是表個信物，難道可以用武力爭奪嗎？』惠能藏在草叢中。惠明趕到，想要拿起衣缽，卻提也提不動，於是喊道：『行者！行者！我是為求法而來，不是為衣缽而來。』惠能於是走了出來，盤腿坐下。
【English Translation】 English version: 『I am transmitting the Dharma to you so that you may realize and understand it yourself. Since ancient times, Buddhas have only transmitted the essence, and masters have secretly passed on the original mind. The robe is a source of contention, so I am stopping you from transmitting it further. If you transmit this robe, your life will be hanging by a thread. You must leave quickly, lest someone harm you.』 Huineng (Sixth Patriarch) asked, 『Where should I go?』 The Fifth Patriarch said, 『Stop where you encounter 「Huai (懷, meaning embrace)」 and hide where you encounter 「Hui (會, meaning gathering).』 Huineng received the robe and bowl at the third watch of the night and said, 『I am originally from the South and am not familiar with the mountain roads here. How can I get out of the river mouth?』 The Fifth Patriarch said, 『You need not worry, I will see you off myself.』 The Fifth Patriarch saw him off as far as the Jiujiang post station. The Fifth Patriarch told him to board the boat, and the Fifth Patriarch himself rowed the boat. Huineng said, 『Please, Master, sit down. This disciple should row the boat.』 The Fifth Patriarch said, 『It is fitting that I ferry you across.』 Huineng said, 『When one is deluded, the master ferries one across; when one is enlightened, one ferries oneself across. Although the name 「ferrying」 is the same, the uses are different. Huineng was born in a remote region and speaks with an incorrect accent. Having received the Dharma from the Master, I am now enlightened and should only rely on my own nature to ferry myself across.』 The Fifth Patriarch said, 『So it is, so it is! In the future, the Buddhadharma will be greatly practiced by you. Three years after you leave, I will pass away. You should leave now and strive southward. It is not appropriate to speak too soon, as the Buddhadharma is difficult to arise.』 Huineng bid farewell to the Fifth Patriarch and set off southward. After about two months, he arrived at Dayu Ridge (after the Fifth Patriarch returned, he did not ascend the Dharma hall for several days. The assembly was suspicious and went to ask, 『Is the Master well?』 The Fifth Patriarch said, 『I am not ill. The robe and Dharma have already gone south.』 They asked, 『Who received the transmission?』 The Fifth Patriarch said, 『The able one received it.』 The assembly then understood). Afterwards, several hundred people came chasing after him, wanting to seize the robe and bowl. Among them was a monk with the lay surname Chen, named Huiming, who had previously been a fourth-rank general, with a rough and impetuous nature, and who was extremely intent on seeking the Dharma. He ran ahead of the others and caught up with Huineng. Huineng threw the robe and bowl onto a rock and said, 『This robe is only a symbol of faith. Can it be forcibly contended for?』 Huineng hid in the grass. Huiming arrived, tried to pick up the robe and bowl, but could not lift them. So he called out, 『Layman! Layman! I have come for the Dharma, not for the robe.』 Huineng then came out and sat in the lotus position.
石上。惠明作禮云：『望行者為我說法。』惠能云：『汝既為法而來，可屏息諸緣，勿生一念。吾為汝說。』明良久。惠能云：『不思善，不思惡，正與么時，那個是明上座本來面目？』惠明言下大悟。復問云：『上來密語密意外，還更有密意否？』惠能云：『與汝說者，即非密也。汝若返照，密在汝邊。』明曰：『惠明雖在黃梅，實未省自己面目。今蒙指示，如人飲水，冷暖自知。今行者即惠明師也。』惠能曰：『汝若如是，吾與汝同師黃梅，善自護持。』明又問：『惠明今後向甚處去？』惠能曰：『逢袁則止，遇蒙則居。』明禮辭(明回至嶺下，謂趁眾曰：『向陟崔嵬，竟無軌跡，當別道尋之。』趁眾咸以為然。惠明後改道明，避師上字)。
「惠能后至曹溪，又被惡人尋逐。乃於四會，避難獵人隊中，凡經一十五載，時與獵人隨宜說法。獵人常令守網，每見生命，盡放之。每至飯時，以菜寄煮肉鍋。或問，則對曰：『但吃肉邊菜。』
「一日思惟：『時當弘法，不可終遁。』遂出至廣州法性寺，值印宗法師講《涅槃經》。時有風吹幡動，一僧曰：『風動。』一僧曰：『幡動。』議論不已。惠能進曰：『不是風動，不是幡動，仁者心動。』一眾駭然。印宗延至上席，徴詰奧義。見惠能言簡理當，不由
【現代漢語翻譯】 現代漢語譯本 石上，惠明（Huiming，人名）作禮說：『希望行者（Xingzhe，對僧人的尊稱）為我說法。』惠能（Huineng，六祖慧能）說：『你既然爲了求法而來，可以屏除一切雜念，不要生起任何念頭。我為你說法。』惠明沉默了很久。惠能說：『不去想什麼是善，不去想什麼是惡，就在這個時候，哪個是惠明上座（Huiming Shangzuo，對惠明的尊稱）你本來的面目？』惠明當下大悟。又問：『之前所說的秘密的語言和秘密的含義之外，還有更深的密意嗎？』惠能說：『我跟你說的，就不是秘密了。你如果反觀自照，秘密就在你那裡。』惠明說：『惠明雖然在黃梅（Huangmei，地名，指黃梅禪宗）那裡，實際上沒有領悟自己的本來面目。今天蒙受您的指示，就像人喝水，冷暖自己知道。現在行者就是惠明的老師了。』惠能說：『你如果這樣認為，我和你共同師從黃梅，好好地守護保持這份領悟。』惠明又問：『惠明今後應該到什麼地方去呢？』惠能說：『遇到袁姓就停下來，遇到蒙姓就居住。』惠明行禮告辭（惠明回到山嶺下，對追趕的人說：『我向上攀登高處，最終沒有找到軌跡，應當從別的道路尋找他。』追趕的人都認為他說得對。惠明後來改名為道明（Daoming），避諱他老師名字中的字）。 惠能後來到了曹溪（Caoxi，地名），又被壞人尋仇追趕。於是在四會（Sihui，地名），躲避在獵人的隊伍中，總共經過了十五年，時常根據情況為獵人們說法。獵人常常讓他看守羅網，每次見到活的動物，都全部放掉。每次到吃飯的時候，把蔬菜放在煮肉的鍋里一起煮。有人問他，他就回答說：『只吃肉邊的菜。』 有一天，惠能思索：『時機應該可以弘揚佛法了，不可以始終隱遁下去。』於是出來到了廣州法性寺（Guangzhou Faxing Temple，寺廟名），正趕上印宗法師（Yinzong Fashi，人名）講解《涅槃經》（Nirvana Sutra）。當時有風吹動旗旛，一個僧人說：『是風在動。』一個僧人說：『是旗旛在動。』爭論不休。惠能上前說：『不是風在動，不是旗旛在動，是各位的心在動。』眾人聽了都感到震驚。印宗法師把他請到上位，詢問佛法的精深奧義。見惠能言語簡短，道理正確，不由得...
【English Translation】 English version At the stone, Huiming (Huiming, a name) made a respectful bow and said, 'I hope the Xingzhe (Xingzhe, a respectful term for a monk) will preach the Dharma for me.' Huineng (Huineng, the Sixth Patriarch) said, 'Since you have come seeking the Dharma, you should eliminate all distracting thoughts and not give rise to any single thought. I will preach the Dharma for you.' Huiming remained silent for a long time. Huineng said, 'Do not think about good, do not think about evil. At this very moment, what is the original face of Huiming Shangzuo (Huiming Shangzuo, a respectful term for Huiming)?' Huiming had a great enlightenment immediately. He further asked, 'Besides the secret words and secret meanings mentioned earlier, is there any deeper secret meaning?' Huineng said, 'What I tell you is not a secret. If you reflect inwardly, the secret is within you.' Huiming said, 'Although Huiming was at Huangmei (Huangmei, a place name, referring to the Huangmei Zen school), he had not truly realized his own original face. Today, receiving your guidance is like a person drinking water, knowing for themselves whether it is cold or warm. Now, the Xingzhe is Huiming's teacher.' Huineng said, 'If you think so, then you and I are fellow disciples of Huangmei. Take good care to protect and maintain this enlightenment.' Huiming then asked, 'Where should Huiming go from now on?' Huineng said, 'Stop where you meet the Yuan surname, and reside where you meet the Meng surname.' Huiming bowed and took his leave (Huiming returned to the foot of the mountain and said to the pursuing crowd, 'I climbed to the highest peaks, but ultimately found no trace. We should seek him by another path.' The pursuing crowd all thought he was right. Huiming later changed his name to Daoming (Daoming), to avoid using a character from his teacher's name). Later, Huineng arrived at Caoxi (Caoxi, a place name) and was again pursued by evil people seeking revenge. Therefore, in Sihui (Sihui, a place name), he took refuge among a group of hunters, for a total of fifteen years. He often preached the Dharma to the hunters according to the circumstances. The hunters often had him guard the nets, and every time he saw a living creature, he would release them all. Every time it was mealtime, he would put vegetables in the pot with the meat to cook together. If someone asked him, he would reply, 'I only eat the vegetables near the meat.' One day, Huineng pondered, 'The time should be right to propagate the Dharma; I cannot remain in hiding forever.' So he came out and arrived at Guangzhou Faxing Temple (Guangzhou Faxing Temple, a temple name), just as Dharma Master Yinzong (Yinzong Fashi, a name) was lecturing on the Nirvana Sutra (Nirvana Sutra). At that time, the wind was blowing the banner, and one monk said, 'It is the wind that is moving.' Another monk said, 'It is the banner that is moving.' They argued endlessly. Huineng stepped forward and said, 'It is not the wind that is moving, it is not the banner that is moving, it is the mind of you gentlemen that is moving.' The crowd was shocked. Dharma Master Yinzong invited him to the upper seat and inquired about the profound meaning of the Dharma. Seeing that Huineng's words were concise and the reasoning was correct, he could not help but...
文字，宗云：『行者定非常人。久聞黃梅衣法南來，莫是行者否？』惠能曰：『不敢。』宗於是作禮，告請傳來衣缽出示大眾。宗復問曰：『黃梅付囑，如何指授？』惠能曰：『指授即無；惟論見性，不論禪定解脫。』宗曰：『何不論禪定解脫？』能曰：『為是二法，不是佛法。佛法是不二之法。』宗又問：『如何是佛法不二之法？』惠能曰：『法師講《涅槃經》，明佛性，是佛法不二之法。如高貴德王菩薩白佛言：「犯四重禁、作五逆罪，及一闡提等，當斷善根佛性否？」佛言：「善根有二：一者常，二者無常，佛性非常非無常，是故不斷，名為不二。一者善，二者不善，佛性非善非不善，是名不二。蘊之與界，凡夫見二，智者了達其性無二，無二之性即是佛性。」』印宗聞說，歡喜合掌，言：『某甲講經，猶如瓦礫；仁者論義，猶如真金。』於是為惠能剃髮，愿事為師。惠能遂于菩提樹下，開東山法門。
「惠能于東山得法，辛苦受盡，命似懸絲。今日得與使君、官僚、僧尼、道俗同此一會，莫非累劫之緣，亦是過去生中供養諸佛，同種善根，方始得聞如上頓教得法之因。教是先聖所傳，不是惠能自智。愿聞先聖教者，各令凈心，聞了各自除疑，如先代聖人無別。」
一眾聞法，歡喜作禮而退。
【現代漢語翻譯】 現代漢語譯本：宗說道：『您一定不是普通人。我早就聽說黃梅的衣缽已經傳到南方來了，莫非就是您嗎？』惠能說：『不敢當。』於是印宗行禮，請求惠能取出傳來的衣缽展示給大家。印宗又問：『黃梅五祖付囑衣缽時，是如何指點傳授的？』惠能說：『指點傳授是沒有的；只是討論見性，不談禪定解脫。』印宗說：『為什麼不談禪定解脫呢？』惠能說：『因為禪定解脫是二法，不是佛法。佛法是不二之法。』印宗又問：『什麼是佛法不二之法？』惠能說：『法師您講的《涅槃經》，闡明佛性，就是佛法不二之法。比如高貴德王菩薩問佛說：「如果有人犯了四重禁、作了五逆罪，以及一闡提（icchantika，斷絕善根的人）等，是否應當斷絕他們的善根佛性呢？」佛說：「善根有二：一是常，二是無常，而佛性既不是常也不是無常，所以不會斷絕，這叫做不二。一是善，二是不善，佛性非善非不善，這叫做不二。五蘊（skandha）與十八界（dhatu），凡夫見為二，智者了達它們的本性無二，這無二的本性就是佛性。」』印宗聽了惠能的說法，歡喜地合掌，說：『我講經，就像瓦礫一樣；您談論佛法真義，就像真金一樣。』於是為惠能剃髮，願意侍奉惠能為師。惠能就在菩提樹下，開啟了東山法門。
『惠能在東山得法，歷盡辛苦，性命危如懸絲。今天能夠與使君、各位官僚、僧尼、道士、俗人同聚一堂，這莫非是累世的因緣，也是過去生中供養諸佛，共同種下善根，才能聽聞如此頓悟之教，得法之因。這教法是先聖所傳，不是惠能自己的智慧。希望聽聞先聖教誨的人，各自清凈身心，聽聞之後各自消除疑惑，與先代的聖人沒有差別。』
眾人聽聞佛法，歡喜地行禮後退下。
【English Translation】 English version: Zong said, 'You are definitely no ordinary person. I have long heard that the robe and Dharma of Huangmei (Huangmei, referring to the Fifth Patriarch Hongren at Huangmei Mountain) have come south. Could it be you?' Huineng said, 'I dare not presume.' Thereupon, Zong made obeisance and requested Huineng to bring out the transmitted robe and bowl to show the assembly. Zong further asked, 'When the Huangmei Patriarch entrusted the robe, how did he instruct you?' Huineng said, 'There was no specific instruction; we only discussed seeing one's nature, not about dhyana (meditation) or liberation (moksha).' Zong said, 'Why not discuss dhyana or liberation?' Huineng said, 'Because they are dualistic dharmas, not the Buddha-dharma. The Buddha-dharma is the non-dual dharma.' Zong then asked, 'What is the non-dual dharma of the Buddha-dharma?' Huineng said, 'The Nirvana Sutra that you, Dharma Master, expound clarifies the Buddha-nature, which is the non-dual dharma of the Buddha-dharma. For example, King Noble Virtue Bodhisattva asked the Buddha, "If someone commits the four grave offenses, the five rebellious acts, and is an icchantika (icchantika, a person who has severed their roots of goodness), etc., should their roots of goodness and Buddha-nature be cut off?" The Buddha said, "Good roots are of two kinds: one is permanent, and the other is impermanent. Buddha-nature is neither permanent nor impermanent, therefore it is not cut off, and this is called non-duality. One is good, and the other is not good. Buddha-nature is neither good nor not good, and this is called non-duality. The five skandhas (skandha) and the eighteen dhatus (dhatu), ordinary people see as two, but the wise realize that their nature is non-dual. This non-dual nature is Buddha-nature."' Upon hearing Huineng's explanation, Yin Zong joyfully joined his palms and said, 'My lecturing on the scriptures is like rubble; your discussion of the Dharma is like true gold.' Thereupon, he shaved Huineng's head and vowed to serve him as his teacher. Huineng then opened the Dharma gate of Dongshan (Eastern Mountain) under the Bodhi tree.
'Huineng obtained the Dharma at Dongshan, endured much hardship, and his life was like a thread hanging. Today, being able to gather here with the governor, officials, monks, nuns, Daoists, and laypeople, is surely due to karmic connections from many kalpas (aeons), and also because in past lives we made offerings to all Buddhas and planted good roots together, that we are now able to hear the cause of obtaining the Dharma through such sudden teaching. This teaching is transmitted by the ancient sages, not from Huineng's own wisdom. I hope that those who wish to hear the teachings of the ancient sages will each purify their minds, and after hearing, each will dispel their doubts, and be no different from the ancient sages.'
The assembly, upon hearing the Dharma, joyfully made obeisance and withdrew.
般若第二
次日，韋使君請益。師升座，告大眾曰：「總凈心念摩訶般若波羅蜜多。」復云：「善知識！菩提般若之智，世人本自有之；只緣心迷，不能自悟，須假大善知識，示導見性。當知愚人智人，佛性本無差別，只緣迷悟不同，所以有愚有智。吾今為說摩訶般若波羅蜜法，使汝等各得智慧。志心諦聽！吾為汝說。善知識！世人終日口唸般若，不識自性般若，猶如說食不飽。口但說空，萬劫不得見性，終無有益。善知識！摩訶般若波羅蜜是梵語，此言大智慧到彼岸。此須心行，不在口唸。口唸心不行，如幻、如化、如露、如電；口唸心行，則心口相應，本性是佛，離性無別佛。何名摩訶？摩訶是大。心量廣大，猶如虛空，無有邊畔，亦無方圓大小，亦非青黃赤白，亦無上下長短，亦無瞋無喜，無是無非，無善無惡，無有頭尾。諸佛剎土，盡同虛空。世人妙性本空，無有一法可得。自性真空，亦復如是。善知識！莫聞吾說空，便即著空。第一莫著空，若空心靜坐，即著無記空。善知識！世界虛空，能含萬物色像，日月星宿，山河大地，泉源溪澗，草木叢林，惡人善人，惡法善法，天堂地獄，一切大海，須彌諸山，總在空中。世人性空，亦復如是。善知識！自效能含萬法是大，萬法在諸人性中。若見一切人
【現代漢語翻譯】 現代漢語譯本 般若第二
次日，韋使君請教。六祖升座，告訴大眾說：『一起清凈身心念誦摩訶般若波羅蜜多（偉大的智慧到達彼岸）。』又說：『善知識！菩提（覺悟）般若（智慧）的智慧，世人本來就具備；只因爲內心迷惑，不能自己覺悟，必須藉助大善知識，指示引導才能見到自性。應當知道愚笨的人和聰明的人，佛性本來沒有差別，只是因為迷惑和覺悟不同，所以才有愚笨和聰明。我現在為你們講說摩訶般若波羅蜜法，使你們各自獲得智慧。專心致志地聽！我為你們講說。善知識！世人整天口唸般若，卻不認識自性的般若，就像說食物卻不能飽腹。口裡只是說空，萬劫也無法見到自性，最終沒有任何益處。善知識！摩訶般若波羅蜜是梵語，這裡的意思是偉大的智慧到達彼岸。這需要用心去實踐，不在於口頭唸誦。口唸心不實踐，就像幻象、變化、露水、閃電一樣虛幻；口唸心也實踐，那麼心口相應，本性就是佛，離開自性就沒有別的佛。什麼叫做摩訶？摩訶是大的意思。心量廣大，就像虛空一樣，沒有邊際，也沒有方圓大小，也不是青黃赤白，也沒有上下長短，也沒有嗔恨也沒有喜悅，沒有是也沒有非，沒有善也沒有惡，沒有頭也沒有尾。諸佛的剎土，都和虛空一樣。世人的妙性本來是空，沒有一法可以得到。自性真空，也是這樣。善知識！不要聽到我說空，就立即執著于空。最重要的是不要執著于空，如果內心空洞無物，就落入了無記空（一種沒有記憶和辨識能力的空）。善知識！世界虛空，能夠包含萬物的色相，日月星辰，山河大地，泉源溪澗，草木叢林，惡人和善人，惡法和善法，天堂和地獄，一切大海，須彌山等，都在虛空中。世人的自性空，也是這樣。善知識！自效能包含萬法是大的體現，萬法都在每個人的自性中。如果見到一切人』
【English Translation】 English version Prajna (Wisdom) Second
The next day, Magistrate Wei requested further instruction. The Master ascended the seat and addressed the assembly, saying, 'Let us all purify our minds and recite Maha Prajna Paramita (Great Wisdom to the Other Shore).' He further said, 'Good Knowing Advisors! The wisdom of Bodhi (Enlightenment) and Prajna (Wisdom) is inherent in all people; it is only because the mind is deluded that they cannot awaken themselves. They must rely on great Good Knowing Advisors to point the way and guide them to see their own nature. Know that there is no difference in Buddha-nature between the foolish and the wise; it is only because of the difference between delusion and enlightenment that there are the foolish and the wise. I will now speak the Dharma of Maha Prajna Paramita, so that you may each attain wisdom. Listen attentively! I will speak for you. Good Knowing Advisors! People recite Prajna all day long, but they do not recognize the Prajna of their own nature, like talking about food without being full. If you only talk about emptiness, you will not see your nature for countless kalpas (eons), and it will be of no benefit. Good Knowing Advisors! Maha Prajna Paramita is a Sanskrit term, which means great wisdom reaching the other shore. This requires practice with the mind, not just recitation with the mouth. Reciting with the mouth but not practicing with the mind is like illusion, transformation, dew, and lightning; reciting with the mouth and practicing with the mind, then the mind and mouth correspond, the original nature is the Buddha, and there is no other Buddha apart from the nature. What is called Maha? Maha means great. The capacity of the mind is vast, like empty space, without boundaries, without squareness or roundness, without size, without blue, yellow, red, or white, without up, down, long, or short, without anger or joy, without right or wrong, without good or evil, without beginning or end. All Buddha-lands are the same as empty space. The wonderful nature of people is originally empty, and there is no Dharma (thing) that can be obtained. The self-nature is truly empty, and so it is. Good Knowing Advisors! Do not immediately cling to emptiness when you hear me speak of emptiness. The most important thing is not to cling to emptiness; if the mind is empty and blank, then you will fall into a state of unknowing emptiness (a state of emptiness without memory or recognition). Good Knowing Advisors! The empty space of the world can contain the appearances of all things, the sun, moon, stars, mountains, rivers, the great earth, springs, streams, grasses, trees, forests, evil people, good people, evil Dharmas, good Dharmas, heaven and hell, all the great seas, Mount Sumeru, and so on, all are in empty space. The self-nature of people is also like this. Good Knowing Advisors! The self-nature can contain all Dharmas, which is a manifestation of greatness, and all Dharmas are in the self-nature of each person. If you see all people'
、惡之與善，盡皆不取不捨亦不染著，心如虛空，名之為大，故曰摩訶。善知識！迷人口說，智者心行。又有迷人，空心靜坐，百無所思，自稱為大。此一輩人，不可與語，為邪見故。善知識！心量廣大，遍周法界，用即了了分明，應用便知一切。一切即一，一即一切。去來自由，心體無滯，即是般若。善知識！一切般若智，皆從自性而生，不從外入。莫錯用意，名為真性自用，一真一切真。心量大事，不行小道。口莫終日說空，心中不修此行，恰似凡人自稱國王，終不可得，非吾弟子。
「善知識！何名般若？般若者，唐言智慧也。一切處所，一切時中，唸唸不愚，常行智慧，即是般若行。一念愚即般若絕，一念智即般若生。世人愚迷，不見般若，口說般若，心中常愚。常自言：『我修般若。』唸唸說空，不識真空。般若無形相，智慧心即是。若作如是解，即名般若智。何名波羅蜜？此是西國語，唐言到彼岸，解義離生滅。著境生滅起，如水有波浪，即名為此岸；離境無生滅，如水常通流，即名為彼岸，故號波羅蜜。善知識！迷人口唸，當念之時，有妄有非。唸唸若行，是名真性。悟此法者，是般若法；修此行者，是般若行。不修即凡；一念修行，自身等佛。善知識！凡夫即佛，煩惱即菩提。前念迷即凡夫，
【現代漢語翻譯】 現代漢語譯本：惡與善，完全不取不捨，也不染著，心像虛空一樣，這就叫做『大』，所以稱為摩訶（Mahā，偉大的）。善知識！迷惑的人只是口說，有智慧的人用心實踐。又有一些迷惑的人，只是空守著心，什麼也不想，就自稱為『大』。這一類人，不能和他們交談，因為他們是邪見。善知識！心量廣大，遍及整個法界，用的時候清清楚楚，應用的時候便知道一切。一切即是一，一即是一切。來去自由，心體沒有阻礙，這就是般若（Prajñā，智慧）。善知識！一切般若智慧，都是從自性而生，不是從外面進入的。不要錯誤地理解，這叫做真性自用，一真一切真。心量是大事，不要走小路。口裡不要整天說空，心中卻不修這種行為，就像凡人自稱國王一樣，終究是不可能得到的，不是我的弟子。 善知識！什麼叫做般若？般若，用唐朝的話說就是智慧。在一切處所，一切時間中，唸唸不愚昧，常常運用智慧，這就是般若行。一個念頭愚昧，般若就斷絕；一個念頭智慧，般若就產生。世人愚昧迷惑，看不見般若，口裡說般若，心中常常愚昧。常常自己說：『我修般若。』唸唸說空，卻不認識真空。般若沒有形狀和相貌，智慧心就是般若。如果這樣理解，就叫做般若智。什麼叫做波羅蜜（Pāramitā，到達彼岸）？這是西國語，用唐朝的話說就是到達彼岸，解釋它的意義就是脫離生滅。執著于外境，生滅就產生，就像水有波浪一樣，就叫做此岸；脫離外境，沒有生滅，就像水常常流通一樣，就叫做彼岸，所以叫做波羅蜜。善知識！迷惑的人用口唸誦，當唸誦的時候，有虛妄有錯誤。唸唸如果實行，這就叫做真性。領悟這個法的人，就是般若法；修行這個行為的人，就是般若行。不修行就是凡夫；一個念頭修行，自身就等同於佛。善知識！凡夫就是佛，煩惱就是菩提（Bodhi，覺悟）。前一個念頭迷惑就是凡夫，
【English Translation】 English version: Evil and good, neither taken nor rejected, neither defiled nor attached to, the mind is like empty space, this is called 'Great', therefore it is called Mahā (偉大的, Great). Good advisors! The deluded speak with their mouths, the wise practice with their hearts. There are also deluded people who just keep their minds empty, thinking of nothing, and call themselves 'Great'. These people cannot be talked to, because they have wrong views. Good advisors! The capacity of the mind is vast, pervading the entire Dharma realm, when used it is clear and distinct, when applied it knows everything. Everything is one, and one is everything. Coming and going freely, the essence of the mind is without obstruction, this is Prajñā (智慧, Wisdom). Good advisors! All Prajñā wisdom arises from one's own nature, it does not enter from the outside. Do not misunderstand, this is called the true nature using itself, one truth is all truth. The capacity of the mind is a great matter, do not take the small path. Do not speak of emptiness all day long, but do not cultivate this practice in your heart, it is just like a common person calling himself a king, it is ultimately impossible to achieve, and you are not my disciple. Good advisors! What is called Prajñā? Prajñā, in the language of the Tang Dynasty, is wisdom. In all places, at all times, with every thought not foolish, constantly practicing wisdom, this is the practice of Prajñā. One thought foolish, Prajñā is cut off; one thought wise, Prajñā arises. Worldly people are foolish and deluded, they do not see Prajñā, they speak of Prajñā with their mouths, but their hearts are constantly foolish. They constantly say to themselves: 'I cultivate Prajñā.' They speak of emptiness with every thought, but they do not recognize true emptiness. Prajñā has no form or appearance, the mind of wisdom is Prajñā. If you understand it in this way, it is called Prajñā wisdom. What is called Pāramitā (到達彼岸, To reach the other shore)? This is a Western country word, in the language of the Tang Dynasty it means to reach the other shore, to explain its meaning is to be free from birth and death. Attachment to external objects, birth and death arise, like water having waves, this is called this shore; being free from external objects, there is no birth and death, like water constantly flowing, this is called the other shore, therefore it is called Pāramitā. Good advisors! Deluded people recite with their mouths, when reciting, there is falsehood and error. If you practice with every thought, this is called true nature. Those who understand this Dharma are the Prajñā Dharma; those who cultivate this practice are the Prajñā practice. Not cultivating is being a common person; one thought of cultivation, oneself is equal to the Buddha. Good advisors! Common people are Buddhas, afflictions are Bodhi (覺悟, Enlightenment). The previous thought deluded is a common person,
后念悟即佛。前念著境即煩惱，后念離境即菩提。
「善知識！摩訶般若波羅蜜，最尊最上最第一，無住無往亦無來，三世諸佛從中出。當用大智慧，打破五蘊煩惱塵勞。如此修行，定成佛道，變三毒為戒定慧。善知識！我此法門，從一般若生八萬四千智慧。何以故？為世人有八萬四千塵勞。若無塵勞，智慧常現，不離自性。悟此法者，即是無念，無憶無著，不起誑妄。用自真如性，以智慧觀照，於一切法不取不捨，即是見性成佛道。善知識！若欲入甚深法界及般若三昧者，須修般若行，持誦《金剛般若經》，即得見性。當知此經功德無量無邊，經中分明讚歎，莫能具說。此法門是最上乘，為大智人說，為上根人說。小根小智人聞，心生不信。何以故？譬如大龍下雨于閻浮提，城邑聚落，悉皆漂流如漂棗葉。若雨大海，不增不減。若大乘人，若最上乘人，聞說《金剛經》，心開悟解。故知本性自有般若之智，自用智慧，常觀照故，不假文字。譬如雨水，不從天有，元是龍能興致，令一切眾生、一切草木、有情無情，悉皆蒙潤。百川眾流，卻入大海，合為一體。眾生本性般若之智，亦復如是。善知識！小根之人，聞此頓教，猶如草木根性小者，若被大雨，悉皆自倒，不能增長。小根之人，亦復如是。元有般若之智
【現代漢語翻譯】 現代漢語譯本： 后一念覺悟就是佛。前一念執著于外境就是煩惱，后一念脫離外境就是菩提（bodhi，覺悟）。
『善知識（kalyāṇa-mitra，良師益友）！摩訶般若波羅蜜（Mahā-prajñā-pāramitā，偉大的智慧到彼岸），最尊貴、最至上、最第一，不住留，不前往，也不來，三世（過去、現在、未來）諸佛都是從中產生的。應當運用大智慧，打破五蘊（pañca-skandha，色、受、想、行、識）的煩惱塵勞。如此修行，必定成就佛道，將貪、嗔、癡三毒（tri-viṣa，三種毒藥）轉變為戒、定、慧（śīla-samādhi-prajñā，三種修行）。善知識！我這個法門，從一（真實）般若（prajñā，智慧）生出八萬四千種智慧。為什麼呢？因為世人有八萬四千種塵勞。如果沒有塵勞，智慧就會常常顯現，不離自性。領悟這個法門的人，就是無念、無憶、無著，不生起虛假的妄想。運用自己本真的如來藏自性（tathāgatagarbha，如來藏），以智慧觀照，對於一切法不取也不捨，這就是見性成佛道。善知識！如果想要進入甚深法界（dharma-dhātu，法界）以及般若三昧（prajñā-samādhi，智慧三昧），必須修習般若行，持誦《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra，金剛般若波羅蜜經），就能得見自性。應當知道這部經的功德無量無邊，經中明白地讚歎，無法完全說盡。這個法門是最上乘（agrayāna，最高乘），是為大智慧的人說的，是為上根器的人說的。小根器、小智慧的人聽了，心中會產生不相信。為什麼呢？譬如大龍降雨在閻浮提（Jambudvīpa，我們所居住的世界），城邑聚落，都會被漂流，就像漂浮的棗葉一樣。如果雨下到大海里，不會增加也不會減少。如果大乘（mahāyāna，大乘）人，如果是最上乘人，聽聞解說《金剛經》，心就會開啟領悟。所以知道本性自有般若的智慧，自己運用智慧，常常觀照的緣故，不需要依賴文字。譬如雨水，不是從天上來的，原本是龍能夠興致，使一切眾生、一切草木、有情無情，都能夠得到滋潤。百川眾流，最終流入大海，合為一體。眾生本性中的般若智慧，也是這樣。善知識！小根器的人，聽聞這種頓教法門，就像草木根性小的，如果遇到大雨，都會自己倒下，不能生長。小根器的人，也是這樣。原本具有般若的智慧。』
【English Translation】 English version: The subsequent thought of awakening is Buddha. The preceding thought attached to external objects is affliction; the subsequent thought detached from external objects is bodhi (覺悟, enlightenment).
'Good knowing advisors (kalyāṇa-mitra, 良師益友)! Mahā-prajñā-pāramitā (偉大的智慧到彼岸, Great Perfection of Wisdom) is the most honored, the most supreme, and the foremost. It neither abides, nor goes, nor comes. All Buddhas of the three periods (past, present, future) emerge from it. One should use great wisdom to shatter the afflictions and defilements of the five skandhas (pañca-skandha, 色、受、想、行、識, aggregates of form, feeling, perception, mental formations, and consciousness). Practicing in this way, one will certainly attain Buddhahood, transforming the three poisons (tri-viṣa, 三種毒藥, greed, hatred, and delusion) into precepts, concentration, and wisdom (śīla-samādhi-prajñā, 三種修行, morality, meditation, and wisdom). Good knowing advisors! This Dharma gate of mine generates eighty-four thousand wisdoms from one (true) prajñā (prajñā, 智慧, wisdom). Why? Because sentient beings have eighty-four thousand defilements. If there were no defilements, wisdom would always manifest, not separate from one's self-nature. One who understands this Dharma is without thought, without memory, without attachment, and does not give rise to false delusions. Using one's own true suchness nature (tathāgatagarbha, 如來藏, the womb of the Tathagata), contemplate with wisdom, neither grasping nor rejecting any dharma; this is seeing one's nature and attaining Buddhahood. Good knowing advisors! If you wish to enter the profound Dharma realm (dharma-dhātu, 法界, the realm of reality) and the prajñā-samādhi (prajñā-samādhi, 智慧三昧, wisdom samadhi), you must cultivate the practice of prajñā and uphold and recite the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若波羅蜜經, Diamond Sutra), and you will attain seeing your nature. Know that the merit of this sutra is immeasurable and boundless; the sutra clearly praises it, and it cannot be fully described. This Dharma gate is the supreme vehicle (agrayāna, 最高乘, the highest vehicle), spoken for those of great wisdom, spoken for those of superior faculties. Those of small faculties and small wisdom, upon hearing it, will give rise to disbelief. Why? For example, when a great dragon sends down rain upon Jambudvīpa (閻浮提, our world), cities and villages will all be flooded, like floating jujube leaves. If the rain falls into the great ocean, it neither increases nor decreases. If a Mahāyāna (大乘, Great Vehicle) person, or a supreme vehicle person, hears the explanation of the Diamond Sutra, their mind will open and understand. Therefore, know that one's inherent nature possesses the wisdom of prajñā; using one's own wisdom, one constantly contemplates, and thus does not rely on words. For example, rainwater does not come from the sky; it is originally brought about by the dragon, causing all sentient beings, all plants and trees, sentient and insentient, to be moistened. The hundreds of rivers and streams then flow into the great ocean, merging into one. The prajñā wisdom of sentient beings' inherent nature is also like this. Good knowing advisors! Those of small faculties, upon hearing this sudden teaching, are like plants and trees with small roots; if they are struck by heavy rain, they will all fall over and not grow. Those of small faculties are also like this. Originally possessing the wisdom of prajñā.'
，與大智人更無差別，因何聞法不自開悟？緣邪見障重、煩惱根深。猶如大云覆蓋于日，不得風吹，日光不現。般若之智亦無大小，為一切眾生自心迷悟不同，迷心外見，修行覓佛；未悟自性，即是小根。若開悟頓教，不能外修，但于自心常起正見，煩惱塵勞常不能染，即是見性。善知識！內外不住，去來自由，能除執心，通達無礙。能修此行，與般若經本無差別。
「善知識！一切修多羅及諸文字，大小二乘，十二部經，皆因人置。因智慧性，方能建立。若無世人，一切萬法本自不有，故知萬法本自人興。一切經書，因人說有。緣其人中有愚有智，愚為小人，智為大人。愚者問于智人，智者與愚人說法。愚人忽然悟解心開，即與智人無別。善知識！不悟即佛是眾生，一念悟時眾生是佛，故知萬法盡在自心。何不從自心中，頓見真如本性？《菩薩戒經》云：『我本元自性清凈，若識自心見性，皆成佛道。』《凈名經》云：『即時豁然，還得本心。』善知識！我于忍和尚處，一聞言下便悟，頓見真如本性。是以將此教法流行，令學道者頓悟菩提。各自觀心，自見本性。若自不悟，須覓大善知識、解最上乘法者，直示正路。是善知識有大因緣，所謂化導令得見性。一切善法，因善知識能發起故。三世諸佛、十二部經
【現代漢語翻譯】 現代漢語譯本：與大智慧的人沒有差別，為什麼聽聞佛法卻不能自己開悟呢？因為邪見障礙深重，煩惱根源深厚。就像烏雲覆蓋太陽，沒有風吹散，陽光就無法顯現。般若（Prajna，智慧）的智慧沒有大小之分，因為一切眾生自己的心迷惑和覺悟不同，迷惑的心向外尋求，修行爲了尋找佛；沒有領悟自性，就是小根器。如果開悟了頓教法門，就不能向外修行，只要在自己的心中常常生起正見，煩惱塵勞就不能沾染，這就是見性。善知識！內心和外在都不執著，來去自由，能夠去除執著的心，通達無礙。能夠修習這種行為，與《般若經》的根本教義沒有差別。
『善知識！一切修多羅（Sutra，經）以及各種文字，大小乘，十二部經，都是因為人而設立的。因為智慧的本性，才能建立。如果沒有世人，一切萬法本來就不存在，所以知道萬法本來是由人而興起的。一切經書，因為人說而存在。因為人中有愚笨和聰明的，愚笨的是小人，聰明的是大人。愚笨的人向聰明的人請教，聰明的人為愚笨的人說法。愚笨的人忽然領悟理解，心開悟了，就和聰明的人沒有區別。善知識！不領悟時，佛就是眾生，一念領悟時，眾生就是佛，所以知道萬法都在自己的心中。為什麼不從自己的心中，當下見到真如本性呢？《菩薩戒經》說：『我本來自身本性清凈，如果認識自己的心，見到自性，都能成就佛道。』《凈名經》（Vimalakirti Sutra）說：『當下豁然開朗，恢復本來的心。』善知識！我在忍和尚（指六祖慧能）那裡，一聽聞就當下領悟，當下見到真如本性。因此將這種教法流傳開來，讓學道的人當下領悟菩提（Bodhi，覺悟）。各自觀察自己的心，自己見到本性。如果自己不能領悟，需要尋找大善知識、能夠講解最上乘佛法的人，直接指示正確的道路。這樣的善知識有很大的因緣，就是引導人們得以見到自性。一切善法，因為善知識才能發起。三世諸佛、十二部經
【English Translation】 English version: There is no difference between you and those of great wisdom, so why do you not attain enlightenment upon hearing the Dharma? It is because the obstacles of wrong views are heavy, and the roots of afflictions are deep. It is like a great cloud covering the sun; without the wind to blow it away, the sunlight cannot appear. The wisdom of Prajna (wisdom) is neither large nor small; it is because the delusion and enlightenment of all sentient beings' own minds are different. A deluded mind seeks externally, practicing to find the Buddha; not realizing one's own nature is to have small roots. If one is enlightened to the sudden teaching, one cannot practice externally, but must constantly arise right views in one's own mind, so that afflictions and defilements cannot taint it; this is seeing one's nature. Good Knowing Advisors! Do not dwell internally or externally, come and go freely, be able to remove the clinging mind, and be thoroughly unobstructed. Being able to cultivate this practice is no different from the essence of the Prajna Sutra.
『Good Knowing Advisors! All Sutras (Sutra, scripture) and all writings, the Great and Small Vehicles, the Twelve Divisions of the teachings, are all established because of people. It is because of the nature of wisdom that they can be established. If there were no people in the world, all phenomena would not exist in the first place, so know that all phenomena originally arise from people. All scriptures exist because people speak of them. Because among people there are the foolish and the wise, the foolish are small people, and the wise are great people. The foolish ask the wise, and the wise speak the Dharma to the foolish. If the foolish suddenly understand and their minds open, they are no different from the wise. Good Knowing Advisors! When not enlightened, the Buddha is a sentient being; when enlightened in a single thought, a sentient being is the Buddha, so know that all phenomena are entirely within one's own mind. Why not, from within your own mind, directly see the true suchness of your original nature? The Bodhisattva Precepts Sutra says: 『My original nature is inherently pure; if you recognize your own mind and see your nature, you will all attain Buddhahood.』 The Vimalakirti Sutra (Vimalakirti Sutra) says: 『Immediately, one is enlightened and recovers one's original mind.』 Good Knowing Advisors! At the place of Reverend Ren (referring to the Sixth Patriarch Huineng), upon hearing the words, I immediately understood and directly saw the true suchness of my original nature. Therefore, I spread this teaching, so that those who study the Way may suddenly awaken to Bodhi (Bodhi, enlightenment). Each of you should observe your own mind and see your own nature. If you do not awaken on your own, you must seek a great Good Knowing Advisor, one who understands the supreme vehicle Dharma, to directly point out the correct path. Such a Good Knowing Advisor has great karmic connections, namely, to transform and guide others to see their nature. All good dharmas arise because of Good Knowing Advisors. All Buddhas of the three times, the Twelve Divisions of the teachings
，在人性中本自具有。不能自悟，需求善知識指示方見；若自悟者，不假外求。若一向執謂須他善知識方得解脫者，無有是處。何以故？自心內有知識自悟。若起邪迷、妄念顛倒，外善知識雖有教授，救不可得。若起正真般若觀照，一剎那間，妄念俱滅。若識自性，一悟即至佛地。善知識！智慧觀照，內外明徹，識自本心。若識本心，即本解脫。若得解脫，即是般若三昧，即是無念。何名無念？若見一切法，心不染著，是為無念。用即遍一切處，亦不著一切處。但凈本心，使六識出六門，於六塵中無染無雜，來去自由，通用無滯，即是般若三昧、自在解脫，名無念行。若百物不思，當令念絕，即是法縛，即名邊見。善知識！悟無念法者，萬法盡通；悟無念法者，見諸佛境界；悟無念法者，至佛地位。
「善知識！後代得吾法者，將此頓教法門，于同見同行，發願受持。如事佛故，終身而不退者，定入聖位。然須傳授從上以來默傳分付，不得匿其正法。若不同見同行，在別法中，不得傳付。損彼前人，究竟無益。恐愚人不解，謗此法門，百劫千生，斷佛種性。善知識！吾有一無相頌，各須誦取，在家出家，但依此修。若不自修，惟記吾言，亦無有益。聽吾頌曰：
「說通及心通， 如日處虛空， 唯傳見性
【現代漢語翻譯】 現代漢語譯本：人性中本來就具有佛性。如果不能自己領悟，就必須尋求善知識（指有智慧和經驗的導師）的指點才能明白；如果能自己領悟，就不需要向外尋求。如果一直認為必須依靠善知識才能得到解脫，這是不可能的。為什麼呢？因為自己的內心就有能讓自己覺悟的智慧。如果產生邪惡的迷惑、虛妄的念頭和顛倒的認知，即使外在的善知識有教導，也無法拯救。如果生起真正純正的般若（智慧）觀照，在一剎那間，虛妄的念頭就會全部消失。如果認識了自己的本性，一旦覺悟就能到達佛的境界。善知識！智慧的觀照，能使內外都明亮透徹，認識自己本來的心。如果認識了本來的心，就得到了真正的解脫。如果得到解脫，就是般若三昧（通過智慧達到的一種禪定狀態），也就是無念。什麼叫做無念呢？如果見到一切事物，內心不被污染和執著，這就叫做無念。它的作用遍及一切地方，但又不執著于任何地方。只要凈化本來的心，使六識（眼、耳、鼻、舌、身、意）從六門（眼、耳、鼻、舌、身、意）出入，在六塵（色、聲、香、味、觸、法）中沒有污染和混雜，來去自由，運用暢通無阻，這就是般若三昧、自在解脫，叫做無念行。如果什麼都不想，想要讓念頭斷絕，那就是被法所束縛，就叫做邊見（偏頗的見解）。善知識！領悟無念法的人，就能通達萬法；領悟無念法的人，就能見到諸佛的境界；領悟無念法的人，就能到達佛的地位。
善知識！後代得到我的法的人，將這個頓教法門（直接明瞭的教法），在見解和行為相同的人中，發願接受和奉持。像侍奉佛一樣，終身不退轉的人，一定能進入聖人的行列。但是必須傳授從上代以來默默相傳的教法，不能隱藏其中的正法。如果見解和行為不同，在其他的法門中，就不能傳授。損害了先前的人，最終也沒有益處。恐怕愚笨的人不理解，誹謗這個法門，百劫千生，斷絕了佛的種性。善知識！我有一首無相頌（沒有固定形式的偈頌），大家都要誦讀，在家修行或出家修行，只要按照這個來修。如果不自己修行，只是記住我的話，也沒有益處。聽我說這首頌：
『說理通達和心性通達， 就像太陽處在虛空中， 只傳授見性的法門，
【English Translation】 English version: The Buddha-nature is inherent in human nature. If one cannot awaken to it oneself, one must seek guidance from a good and wise teacher (善知識, shan zhi shi, referring to a virtuous teacher or spiritual guide) to understand it; if one can awaken oneself, there is no need to seek externally. If one insists that one must rely on a good and wise teacher to attain liberation, that is impossible. Why? Because one's own mind possesses the wisdom to awaken oneself. If evil delusions, false thoughts, and inverted perceptions arise, even if an external good and wise teacher provides instruction, it cannot save one. If true and genuine prajna (般若, bō rě, wisdom) contemplation arises, in an instant, all false thoughts will vanish. If one recognizes one's own nature, once awakened, one will reach the state of Buddhahood. Good and wise teachers! Wisdom and contemplation illuminate both internally and externally, allowing one to recognize one's original mind. If one recognizes the original mind, one attains true liberation. If one attains liberation, that is prajna samadhi (般若三昧, bō rě sān mèi, a state of meditative absorption attained through wisdom), which is non-thought (無念, wú niàn). What is meant by non-thought? If one sees all phenomena without the mind being defiled or attached, that is called non-thought. Its function pervades all places, yet it is not attached to any place. Simply purify the original mind, allowing the six consciousnesses (六識, liù shí, the consciousnesses of eye, ear, nose, tongue, body, and mind) to emerge from the six gates (六門, liù mén, the sense organs of eye, ear, nose, tongue, body, and mind), without defilement or mixture in the six dusts (六塵, liù chén, the objects of the six senses: form, sound, smell, taste, touch, and dharma), coming and going freely, functioning without obstruction, that is prajna samadhi, free and liberated, called the practice of non-thought. If one ceases to think of anything, attempting to cut off thoughts, that is being bound by the Dharma, and is called a biased view (邊見, biān jiàn). Good and wise teachers! One who awakens to the Dharma of non-thought understands all Dharmas; one who awakens to the Dharma of non-thought sees the realms of all Buddhas; one who awakens to the Dharma of non-thought reaches the state of Buddhahood.
Good and wise teachers! Those in later generations who receive my Dharma should, among those of similar views and practices, vow to accept and uphold this sudden teaching (頓教, dùn jiào) method. Those who, like serving the Buddha, do not regress throughout their lives will certainly enter the ranks of the sages. However, it must be transmitted through the silent transmission passed down from previous generations, without concealing the true Dharma within it. If they do not share the same views and practices, and are in other Dharma traditions, it must not be transmitted. Harming those who came before is ultimately of no benefit. I fear that foolish people will not understand and will slander this Dharma, causing them to sever their Buddha-nature for hundreds of kalpas (劫, jié, an immense period of time) and thousands of lifetimes. Good and wise teachers! I have a formless verse (無相頌, wú xiàng sòng), which everyone should recite, whether practicing at home or as a monastic, simply cultivate according to this. If you do not cultivate yourself, merely remembering my words is of no benefit. Listen to my verse:
'Speaking is unobstructed, and the mind is unobstructed, Like the sun in the empty sky, Only transmit the Dharma of seeing one's nature,
法， 出世破邪宗。 法即無頓漸， 迷悟有遲疾， 只此見性門， 愚人不可悉。 說即雖萬般， 合理還歸一， 煩惱闇宅中， 常須生慧日。 邪來煩惱至， 正來煩惱除， 邪正俱不用， 清凈至無餘。 菩提本自性， 起心即是妄， 凈心在妄中， 但正無三障。 世人若修道， 一切盡不妨， 常自見己過， 與道即相當。 色類自有道， 各不相妨惱， 離道別覓道， 終身不見道。 波波度一生， 到頭還自懊， 欲得見真道， 行正即是道。 自若無道心， 闇行不見道， 若真修道人， 不見世間過。 若見他人非， 自非卻是左， 他非我不非， 我非自有過。 但自卻非心， 打除煩惱破， 憎愛不關心， 長伸兩腳臥。 欲擬化他人， 自須有方便， 勿令彼有疑， 即是自性現。 佛法在世間， 不離世間覺， 離世覓菩提， 恰如求兔角。 正見名出世， 邪見是世間， 邪正盡打卻， 菩提性宛然。 此頌是頓教， 亦名大法船， 迷聞經累劫， 悟則剎那間。」
師復曰：「今于大梵寺說此頓教，普愿法界眾生，言下見性成佛。」
時韋使
【現代漢語翻譯】 現代漢語譯本 法（Dharma，佛法），出世是爲了破除各種不正的宗派。 佛法本身沒有頓悟和漸悟的區別，只是人們領悟有快慢之分。 僅僅是這明心見性的法門，愚笨的人是無法完全理解的。 說法雖然千變萬化，但合乎道理最終還是歸於一。 在充滿煩惱的黑暗屋宅中，要經常升起智慧的太陽。 邪念來時煩惱就產生，正念來時煩惱就消除。 邪念和正念都不執著，清凈的境界就達到無餘。 菩提（Bodhi，覺悟）原本就是自性，一起心動念就是虛妄。 清凈的心就在虛妄之中，只要心正就沒有三種障礙。 世人如果修行，一切行為都不會妨礙修行。 經常反省自己的過錯，就與道（Dharma，真理）相合。 世間萬物都有其自身的規律，各自不會互相妨礙。 離開道（Dharma，真理）另外去尋找道（Dharma，真理），終身也無法見到道（Dharma，真理）。 奔波勞碌地度過一生，到頭來還是自尋煩惱。 想要見到真正的道（Dharma，真理），行為端正就是道（Dharma，真理）。 自己如果沒有向道之心，在黑暗中行走是無法見到道（Dharma，真理）的。 如果真是修行的人，就不會看到世間的過錯。 如果看到別人的過錯，自己的過錯就更大了。 別人有過錯我沒有過錯，我的過錯自然存在。 只要去除指責別人的心，消除煩惱，破除執著。 對憎恨和喜愛都不關心，悠閒自在地躺臥。 想要教化他人，自己必須要有方便之法。 不要讓對方產生疑惑，這就是自性的顯現。 佛法就在世間，覺悟不離世間。 離開世間去尋找菩提（Bodhi，覺悟），就像尋找兔子的角一樣荒謬。 正見就是出世，邪見就是世間。 邪見和正見都拋棄，菩提（Bodhi，覺悟）自性就完全顯現。 這首偈頌是頓悟之教，也稱為大法船。 迷惑時聽經無數劫，覺悟就在一剎那間。 六祖大師又說：『今天在大梵寺宣說這頓悟之教，普遍希望法界眾生，在聽聞的當下就能明心見性，成就佛果。』 當時韋刺史（Wei Prefect）
【English Translation】 English version Dharma (Law), appearing in the world to destroy heterodox sects. The Dharma itself has no sudden or gradual distinction; enlightenment is only fast or slow. Only this gate of seeing one's nature, fools cannot fully understand. Though teachings are myriad, if reasonable, they return to one. In the dark house of afflictions, one must always generate the sun of wisdom. When evil comes, afflictions arise; when right comes, afflictions cease. Neither evil nor right should be used; purity reaches the ultimate. Bodhi (Enlightenment) is originally one's own nature; arising thoughts are delusion. Pure mind is within delusion; only being upright, there are no three obstacles. If people in the world cultivate the Way, everything is unobstructive. Always seeing one's own faults, one is in accordance with the Way (Dharma). Things of different kinds each have their own way; they do not obstruct or disturb each other. Leaving the Way (Dharma) to seek another way, one will never see the Way (Dharma) in one's lifetime. Running around busily for a lifetime, in the end, one only regrets it oneself. If you want to see the true Way (Dharma), acting uprightly is the Way (Dharma). If one has no mind for the Way (Dharma), walking in darkness, one cannot see the Way (Dharma). If one is truly a cultivator of the Way, one does not see the faults of the world. If one sees the faults of others, one's own faults are even greater. Others are wrong, but I am not wrong; if I am wrong, I have my own faults. Just eliminate the mind of fault-finding, strike down afflictions and break through attachments. Not caring about hatred or love, stretch out both legs and lie down. If you want to transform others, you must have expedient means. Do not let them have doubts; that is the manifestation of one's own nature. The Buddha-dharma is in the world; awakening is inseparable from the world. Leaving the world to seek Bodhi (Enlightenment) is like seeking a rabbit's horn. Right view is called transcendence; wrong view is the world. If both wrong and right are discarded, the Bodhi (Enlightenment) nature is completely revealed. This verse is the sudden teaching; it is also called the great Dharma boat. Confused, one hears the sutras for countless kalpas; enlightened, it is in an instant. The Master further said: 'Today, at the Dafan Temple, I am speaking this sudden teaching, universally wishing that all sentient beings in the Dharma realm, upon hearing these words, will see their nature and become Buddhas.' At that time, Prefect Wei
君與官僚道俗，聞師所說，無不省悟。一時作禮，皆嘆：「善哉！何期嶺南有佛出世！」
疑問第三
一日，韋刺史為師設大會齋。齋訖，刺史請師升座，同官僚士庶肅容再拜，問曰：「弟子聞和尚說法，實不可思議。今有少疑，愿大慈悲，特為解說。」
師曰：「有疑即問，吾當為說。」
韋公曰：「和尚所說，可不是達磨大師宗旨乎？」
師曰：「是。」
公曰：「弟子聞：達磨初化梁武帝，帝問云：『朕一生造寺度僧、佈施設齋，有何功德？』達磨言：『實無功德。』弟子未達此理，愿和尚為說。」
師曰：「實無功德，勿疑先聖之言。武帝心邪，不知正法。造寺度僧、佈施設齋，名為求福，不可將福便為功德。功德在法身中，不在修福。」師又曰：「見性是功，平等是德。唸唸無滯，常見本性，真實妙用，名為功德。內心謙下是功，外行於禮是德。自性建立萬法是功，心體離念是德。不離自性是功，應用無染是德。若覓功德法身，但依此作，是真功德。若修功德之人，心即不輕，常行普敬。心常輕人，吾我不斷，即自無功；自性虛妄不實，即自無德。為吾我自大，常輕一切故。善知識！唸唸無間是功，心行平直是德。自修性是功，自修身是德。善知識！功德須自
【現代漢語翻譯】 現代漢語譯本：您與各位官僚、道士、俗人，聽了大師所說，沒有不醒悟的。一時行禮，都讚歎道：『太好了！沒想到嶺南有佛出世！』
疑問第三
一日，韋刺史為大師設盛大的齋會。齋會完畢，刺史請大師升座，與各位官僚、士人、百姓嚴肅地再次拜見，問道：『弟子聽和尚說法，實在不可思議。現在有些疑問，希望您大慈大悲，特別為我解說。』
大師說：『有疑問就問，我當爲您解說。』
韋公說：『和尚所說，莫非就是達磨大師的宗旨嗎？』
大師說：『是。』
韋公說：『弟子聽說：達磨初次教化梁武帝時，武帝問道：『我一生建造寺廟、度化僧人、佈施設齋，有什麼功德？』達磨說：『實在沒有功德。』弟子不明白這個道理，希望和尚為我解說。』
大師說：『實在沒有功德，不要懷疑先聖的話。武帝心術不正，不明白正法。建造寺廟、度化僧人、佈施設齋，名為求福，不可以將福就當作功德。功德在法身中，不在於修福。』大師又說：『見性是功，平等是德。唸唸沒有滯礙，常見本性，真實妙用，名為功德。內心謙下是功，外在行為合乎禮儀是德。自性建立萬法是功，心體遠離妄念是德。不離自性是功，應用時沒有染著是德。如果尋找功德法身，只要依照這些去做，就是真功德。如果修功德的人，心就不會輕慢他人，常常行普遍的恭敬。心常常輕慢他人，我執不斷，就是自己沒有功；自性虛妄不實，就是自己沒有德。因為我執自大，常常輕慢一切。善知識！唸唸沒有間斷是功，心行平正正直是德。自己修養本性是功，自己修養身行是德。善知識！功德需要自己』
【English Translation】 English version: You, along with the officials, Taoists, and laypeople, upon hearing the Master's words, were all enlightened. At once, they paid their respects and exclaimed: 'Excellent! Who would have expected a Buddha to appear in Lingnan!'
Third: Questions
One day, Prefect Wei hosted a grand vegetarian feast for the Master. After the feast, the Prefect invited the Master to ascend the seat, and together with the officials, scholars, and common people, respectfully bowed again and asked: 'Disciple has heard the Venerable One's teachings, which are truly inconceivable. Now I have some doubts and hope that you, with great compassion, will specially explain them for me.'
The Master said: 'If you have doubts, then ask, and I will explain them for you.'
Prefect Wei said: 'What the Venerable One speaks, is it not the doctrine of Bodhidharma (達磨大師) (the founder of Zen Buddhism)?'
The Master said: 'It is.'
The Prefect said: 'Disciple has heard that when Bodhidharma (達磨) first taught Emperor Wu of Liang (梁武帝), the Emperor asked: 'Throughout my life, I have built temples, ordained monks, given alms, and held vegetarian feasts. What merit have I gained?' Bodhidharma (達磨) replied: 'No merit whatsoever.' Disciple does not understand this principle and hopes that the Venerable One will explain it for me.'
The Master said: 'Indeed, there is no merit. Do not doubt the words of the ancient sage. Emperor Wu's mind was perverse and did not understand the true Dharma (正法) (the teachings of Buddhism). Building temples, ordaining monks, giving alms, and holding vegetarian feasts are called seeking blessings, but blessings cannot be equated with merit. Merit is within the Dharmakaya (法身) (the body of the Dharma), not in cultivating blessings.' The Master further said: 'Seeing one's nature is merit, equality is virtue. In every thought, without obstruction, constantly seeing one's original nature, true and wondrous function, is called merit. Humility within the heart is merit, outward conduct in accordance with propriety is virtue. The self-nature establishing all dharmas is merit, the mind-essence being free from thoughts is virtue. Not departing from the self-nature is merit, applying it without defilement is virtue. If you seek the Dharmakaya (法身) of merit, just act according to these, and it is true merit. If a person cultivates merit, their heart will not be arrogant and will always practice universal respect. If the heart constantly belittles others and the ego (吾我) is not severed, then one has no merit; if the self-nature is false and unreal, then one has no virtue. It is because of the ego's self-importance that one constantly belittles everything. Good Knowing Advisors (善知識) (spiritual friends)! In every thought, without interruption, is merit; the mind acting with impartiality and uprightness is virtue. Cultivating one's own nature is merit, cultivating one's own conduct is virtue. Good Knowing Advisors (善知識)! Merit must be self'
性內見，不是佈施供養之所求也。是以福德與功德別。武帝不識真理，非我祖師有過。」
刺史又問曰：「弟子常見僧俗念阿彌陀佛，愿生西方。請和尚說，得生彼否？愿為破疑。」
師言：「使君善聽，惠能與說。世尊在舍衛城中，說西方引化。經文分明，去此不遠。若論相說，里數有十萬八千，即身中十惡八邪，便是說遠。說遠為其下根，說近為其上智。人有兩種，法無兩般。迷悟有殊，見有遲疾。迷人唸佛求生於彼，悟人自凈其心。所以佛言：『隨其心凈即佛土凈。』使君東方人，但心凈即無罪。雖西方人，心不凈亦有愆。東方人造罪，唸佛求生西方。西方人造罪，唸佛求生何國？凡愚不了自性，不識身中凈土，愿東愿西。悟人在處一般，所以佛言：『隨所住處恒安樂。』使君心地但無不善，西方去此不遙。若懷不善之心，唸佛往生難到。今勸善知識，先除十惡即行十萬，后除八邪乃過八千。唸唸見性，常行平直，到如彈指，便睹彌陀。使君但行十善，何須更願往生？不斷十惡之心，何佛即來迎請？若悟無生頓法，見西方只在剎那。不悟唸佛求生，路遙如何得達。惠能與諸人，移西方于剎那間，目前便見。各愿見否？」
眾皆頂禮云：「若此處見，何須更願往生？愿和尚慈悲，便現西方，普
【現代漢語翻譯】 現代漢語譯本：『在自性中證見，不是通過佈施供養所能求得的。因此，福德與功德是有區別的。梁武帝不明白這個真理，這不是我祖師的過錯。』
刺史又問：『弟子經常看見僧人和俗人唸誦阿彌陀佛（Amitabha，梵語，意為無量光），希望往生西方極樂世界。請和尚開示，他們能否往生？希望您能為我消除疑惑。』
大師說：『使君請仔細聽，惠能為你解說。世尊在舍衛城（Śrāvastī，古印度城市）中，宣說西方引導教化。經文明白地指出，西方離這裡並不遙遠。如果從表相上來說，路程有十萬八千里的遙遠，那就是指自身中的十惡八邪，這才是真正的遙遠。說遙遠是為下根器的人說的，說近是為上等智慧的人說的。人有兩種，法沒有兩種。迷惑和覺悟不同，見性有快慢之分。迷惑的人唸佛求生西方，覺悟的人凈化自己的內心。所以佛說：『隨著你的心清凈，佛土也就清凈。』使君是東方人，只要心清凈就沒有罪。即使是西方人，心不清凈也有過錯。東方人造了罪，唸佛求生西方。西方人造了罪，唸佛求生哪個國家？凡夫愚昧不瞭解自己的本性，不認識自身中的凈土，所以才希望往生東方或西方。覺悟的人無論在哪裡都是一樣的，所以佛說：『無論住在哪裡，都能恒常安樂。』使君只要心地沒有不善，西方離這裡就不遙遠。如果懷著不善的心，唸佛往生就難以到達。現在勸告各位善知識，先去除十惡，就等於行了十萬里路，然後去除八邪，就等於過了八千里路。唸唸都能見到自性，常常行持正直，到達西方就像彈指之間一樣快，就能見到阿彌陀佛。使君只要行持十善，何須再發愿往生？不去除十惡之心，哪位佛會來迎接你？如果領悟了無生頓悟之法，見到西方只在剎那之間。不領悟而唸佛求生，路途遙遠如何能夠到達。惠能可以為各位，在剎那間將西方移到眼前，現在就能看見。各位願意看見嗎？』
眾人頂禮說：『如果在這裡就能看見，何須再發愿往生？希望和尚慈悲，現在就顯現西方，普
【English Translation】 English version: 'Seeing within one's own nature is not something that can be attained through offerings and almsgiving. Therefore, merit (福德, fú dé) and virtue (功德, gōng dé) are distinct. Emperor Wu (武帝, Wǔ Dì) did not understand this true principle, and this is not the fault of my patriarch.'
The Prefect then asked: 'Disciples often see monks and laypeople reciting Amitabha Buddha's (阿彌陀佛, Āmítuó Fó, Sanskrit for 'Infinite Light') name, hoping to be reborn in the Western Pure Land. Please, Venerable One, explain whether they can be reborn there? I wish you to dispel my doubts.'
The Master said: 'May the governor listen carefully, and Huineng (惠能, Huìnéng, the Sixth Patriarch of Chan Buddhism) will explain it to you. The World-Honored One (世尊, Shìzūn, an epithet for the Buddha) in Śrāvastī (舍衛城, Shèwèi chéng, an ancient Indian city), spoke of the Western Land as a place of guidance and transformation. The sutras clearly state that it is not far from here. If we speak in terms of appearances, the distance is one hundred and eight thousand miles, which refers to the ten evils (十惡, shí è) and eight heterodoxies (八邪, bā xié) within oneself; that is what is truly far. Saying it is far is for those of inferior capacity, while saying it is near is for those of superior wisdom. There are two kinds of people, but the Dharma is not twofold. Delusion and enlightenment differ, and seeing the nature has varying speeds. Deluded people recite the Buddha's name seeking rebirth there, while enlightened people purify their own minds. Therefore, the Buddha said: 'As your mind is pure, so is your Buddha-land pure.' Governor, you are from the East, but if your mind is pure, you are without sin. Even if you are from the West, if your mind is not pure, you also have faults. Easterners commit sins and recite the Buddha's name seeking rebirth in the West. Westerners commit sins and recite the Buddha's name seeking rebirth in which country? Ordinary, foolish people do not understand their own nature, do not recognize the Pure Land within themselves, and wish to be reborn in the East or the West. Enlightened people are the same wherever they are, so the Buddha said: 'Wherever you dwell, you are always at peace and happy.' Governor, as long as your mind has no unwholesome thoughts, the West is not far from here. If you harbor unwholesome thoughts, it will be difficult to reach rebirth through reciting the Buddha's name. Now I advise all good friends to first eliminate the ten evils, which is like traveling one hundred thousand miles, and then eliminate the eight heterodoxies, which is like passing eight thousand miles. In every thought, see your nature, and always practice impartiality and uprightness. Reaching the West will be as quick as snapping your fingers, and you will see Amitabha (彌陀, Mítuó, short for Amitabha Buddha). Governor, just practice the ten good deeds, why do you need to wish for rebirth? If you do not cease the ten evil thoughts, which Buddha will come to welcome you? If you realize the sudden Dharma of no-birth (無生, wú shēng), seeing the West is just in an instant. If you do not realize this and recite the Buddha's name seeking rebirth, how can you reach it when the road is so far? Huineng can, for all of you, move the West to right before your eyes in an instant, and you will see it immediately. Do you all wish to see it?'
The assembly all prostrated and said: 'If we can see it here, why do we need to wish for rebirth? We hope that the Venerable One will be compassionate and manifest the West now, to universally
令得見。」
師言：「大眾！世人自色身是城，眼耳鼻舌是門，外有五門，內有意門。心是地，性是王。王居心地上，性在王在，性去王無。性在身心存，性去身壞。佛向性中作，莫向身外求。自性迷即是眾生，自性覺即是佛。慈悲即是觀音，喜舍名為勢至，能凈即釋迦，平直即彌陀；人我是須彌，貪慾是海水，煩惱是波浪，毒害是惡龍，虛妄是鬼神，塵勞是魚鱉。貪瞋是地獄，愚癡是畜生。善知識！常行十善，天堂便至。除人我，須彌倒；去貪慾，海水竭；煩惱無，波浪滅；毒害除，魚龍絕。自心地上覺性，如來放大光明；外照六門清凈，能破六慾諸天；自性內照，三毒即除；地獄等罪一時銷滅，內外明徹不異西方。不作此修，如何到彼？」
大眾聞說，瞭然見性，悉皆禮拜，俱嘆善哉。唱言：「普愿法界眾生，聞者一時悟解。」
師言：「善知識！若欲修行，在家亦得，不由在寺。在家能行，如東方人心善；在寺不修，如西方人心惡。但心清凈，即是自性西方。」
韋公又問：「在家如何修行？愿為教授。」
師言：「吾與大眾說無相頌。但依此修，常與吾同處無別；若不依此修，剃髮出家于道何益？頌曰：
「心平何勞持戒， 行直何用修禪！ 恩則孝養父母， 義則
【現代漢語翻譯】 現代漢語譯本： 『讓他得見。』
大師說：『各位！世人以自身色身作為城池，眼、耳、鼻、舌是城門，對外有五個門，對內有意識之門。心是大地，自性是國王。國王居住在心地上，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，身體就敗壞。佛要在自性中求得，不要向身外尋求。自性迷惑就是眾生，自性覺悟就是佛。慈悲就是觀音（Avalokiteśvara），喜舍名為勢至（Mahāsthāmaprāpta），能使清凈就是釋迦（Śākyamuni），平等正直就是彌陀（Amitābha）；人我是須彌山（Mount Sumeru），貪慾是海水，煩惱是波浪，毒害是惡龍，虛妄是鬼神，塵勞是魚鱉。貪婪和嗔恨是地獄，愚癡是畜生。善知識！經常行持十善，天堂便會到來。去除人我之心，須彌山就會倒塌；去除貪慾，海水就會枯竭；煩惱消失，波浪就會平息；毒害消除，魚龍就會絕跡。在自心地上覺悟自性，如來（Tathāgata）就會放出大光明；向外照耀，六根清凈，能破除六慾諸天的誘惑；自性向內照耀，貪嗔癡三毒立即消除；地獄等罪一時消滅，內外明徹，與西方極樂世界沒有差別。不這樣修行，如何能到達彼岸？』
大眾聽了這些話，清楚地見到了自性，全都禮拜，一起讚歎『太好了』。並唱言：『普遍希望法界眾生，聽到這些話都能一時領悟。』
大師說：『善知識！如果想要修行，即使在家也可以，不一定要在寺廟裡。在家能夠修行，就像東方人心地善良；在寺廟裡不修行，就像西方人心地惡劣。只要內心清凈，就是自性西方。』
韋公又問：『在家應該如何修行？希望您能教導。』
大師說：『我為大眾說無相頌。只要依照這個修行，就常常與我同處，沒有分別；如果不依照這個修行，剃髮出家對修行有什麼益處呢？頌曰：
『心平何必持戒，行為正直何必修禪！ 恩惠就孝養父母，道義就
【English Translation】 English version: 『Let him see.』
The Master said: 『Everyone! People take their own physical body as a city, with the eyes, ears, nose, and tongue as its gates. There are five external gates and one internal gate of consciousness. The mind is the earth, and the nature is the king. The king resides on the earth of the mind. When the nature is present, the king is present; when the nature departs, the king is absent. When the nature is present, the body and mind exist; when the nature departs, the body decays. Seek the Buddha within your nature, not outside your body. Delusion of one's own nature is sentient beings; awakening to one's own nature is Buddha. Compassion is Avalokiteśvara (Guanyin), joy and generosity are named Mahāsthāmaprāpta (Shizhi), purity is Śākyamuni (Shijia), and equanimity and uprightness are Amitābha (Mituo); ego is Mount Sumeru (Xumi), greed is the sea, afflictions are waves, poison is an evil dragon, falsehood is ghosts and spirits, and worldly defilements are fish and turtles. Greed and hatred are hell, and ignorance is the animal realm. Good friends! Constantly practice the ten virtues, and paradise will arrive. Remove ego, and Mount Sumeru will collapse; eliminate greed, and the sea will dry up; when afflictions cease, the waves will subside; when poison is removed, fish and dragons will disappear. When you awaken to your nature on the ground of your own mind, the Tathāgata (Rulai) will emit great light; shining outward, the six senses are purified, able to break the desires of the six desire heavens; the nature shines inward, and the three poisons of greed, hatred, and ignorance are immediately eliminated; the sins of hell and other realms are extinguished at once, and the inside and outside are clear and indistinguishable from the Western Pure Land. If you do not cultivate in this way, how can you reach the other shore?』
The assembly, hearing these words, clearly saw their nature, and all bowed in reverence, exclaiming 『Excellent!』 together. They chanted: 『May all beings in the Dharma realm, upon hearing this, awaken and understand at once.』
The Master said: 『Good friends! If you wish to cultivate, you can do so even at home, it is not necessary to be in a temple. Being able to cultivate at home is like the good-hearted people of the East; not cultivating in a temple is like the evil-hearted people of the West. As long as the mind is pure, that is the Western Pure Land of one's own nature.』
Lord Wei then asked: 『How should one cultivate at home? I hope you can instruct us.』
The Master said: 『I will speak the Formless Gatha for everyone. As long as you cultivate according to this, you will always be with me, without separation; if you do not cultivate according to this, what is the benefit of shaving your head and leaving home for the Way? The Gatha says:
『Why bother upholding precepts if the mind is at peace, why bother practicing Chan if conduct is upright! Kindness is to be filial to parents, righteousness is to』
上下相憐， 讓則尊卑和睦， 忍則眾惡無諠， 若能鉆木出火， 淤泥定生紅蓮。 苦口的是良藥， 逆耳必是忠言， 改過必生智慧， 護短心內非賢。 日用常行饒益， 成道非由施錢， 菩提只向心覓， 何勞向外求玄。 聽說依此修行， 西方只在目前。」
師復曰：「善知識！總須依偈修行，見取自性，直成佛道。時不相待，眾人且散，吾歸曹溪。眾若有疑，卻來相問。」
時，刺史官僚、在會善男信女，各得開悟，信受奉行。
定慧第四
師示眾云：「善知識！我此法門，以定慧為本。大眾！勿迷，言定慧別。定慧一體，不是二。定是慧體，慧是定用。即慧之時定在慧，即定之時慧在定。若識此義，即是定慧等學。諸學道人，莫言先定發慧、先慧發定各別。作此見者，法有二相。口說善語，心中不善。空有定慧，定慧不等。若心口俱善、內外一如，定慧即等。自悟修行，不在於諍。若諍先後，即同迷人，不斷勝負，卻增我法，不離四相。善知識！定慧猶如何等？猶如燈光。有燈即光，無燈即闇。燈是光之體，光是燈之用；名雖有二，體本同一。此定慧法，亦復如是。」
師示眾云：「善知識！一行三昧者，於一切處行住坐臥，常行一直心
【現代漢語翻譯】 現代漢語譯本： 上下互相憐憫， 謙讓則尊卑和睦，忍耐則各種罪惡不會喧囂。 如果能夠鉆木取火，淤泥中必定能生出紅蓮。 味道苦澀的是良藥，聽起來刺耳的必定是忠言。 改正過錯必定產生智慧，袒護缺點內心就不是賢人。 日常行為常常給予別人利益，成就佛道不是靠施捨金錢。 菩提只能向內心尋找，何必費力向外尋求玄妙。 聽說依照這些修行，西方極樂世界就在眼前。
大師又說：『善知識！總要依照這首偈語修行，認識並獲取自性，直接成就佛道。時間不等人，各位暫且散去，我回曹溪去了。大家如果有什麼疑問，可以再來請教。』
當時，刺史和官員們，以及在場的善男信女，各自都得到了開悟，信受奉行。
定慧第四
大師向大眾開示說：『善知識！我這個法門，以定（Samadhi）慧（Prajna）為根本。各位！不要迷惑，說定和慧是分開的。定和慧是一體的，不是兩個。定是慧的本體，慧是定的作用。在有慧的時候定就在慧中，在有定的時候慧就在定中。如果認識了這個道理，就是定慧等學。各位學道的人，不要說先有定才能生慧，或者先有慧才能生定，各自是 अलग-अलग 的。如果這樣認為，佛法就有了兩種表相。口裡說的是善語，心裡卻是不善。空有定慧之名，定慧並不相等。如果心口都善良，內外一致，定慧就相等。自己領悟修行，不在於爭論。如果爭論先後，就和迷惑的人一樣，不斷地爭強好勝，反而增長了我執和法執，不能脫離四相（four characteristics of existence）。善知識！定和慧像什麼呢？就像燈和光。有燈就有光，沒有燈就是黑暗。燈是光的本體，光是燈的作用；名稱雖然有兩個，本體本來就是同一個。這定慧之法，也是這樣。』
大師向大眾開示說：『善知識！一行三昧（Samadhi of Oneness）就是，在一切地方，行走、站立、坐著、躺臥，常常保持一顆正直的心。
【English Translation】 English version: Cherish each other, high and low, Courtesy brings harmony between superiors and inferiors, forbearance silences all evils. If you can drill wood to make fire, a red lotus will surely bloom from the mud. Bitter medicine is good for the disease, harsh words are surely loyal advice. Correcting mistakes surely generates wisdom, protecting shortcomings shows an unvirtuous heart. Daily actions should constantly benefit others, enlightenment is not achieved through donating money. Bodhi (enlightenment) can only be found within the mind, why bother seeking the mysterious externally? Hearing and practicing accordingly, the Western Pure Land (Sukhavati) is right before your eyes.
The Master further said: 'Good Knowing Advisors! You must all practice according to this verse, realize and grasp your own nature, and directly achieve Buddhahood. Time waits for no one, so everyone please disperse for now, and I will return to Caoxi. If anyone has any doubts, they can come and ask me later.'
At that time, the Prefect, officials, and the virtuous men and women present, each attained enlightenment, and faithfully accepted and practiced the teachings.
Samadhi and Prajna (Wisdom) Fourth
The Master addressed the assembly, saying: 'Good Knowing Advisors! My Dharma gate takes Samadhi (定) and Prajna (慧) as its foundation. Everyone! Do not be confused, thinking that Samadhi and Prajna are separate. Samadhi and Prajna are one entity, not two. Samadhi is the substance of Prajna, and Prajna is the function of Samadhi. When there is Prajna, Samadhi is within Prajna; when there is Samadhi, Prajna is within Samadhi. If you understand this principle, then you are equally learning Samadhi and Prajna. All practitioners, do not say that Samadhi comes before Prajna, or Prajna comes before Samadhi, as separate things. Those who hold this view see two aspects in the Dharma. Their mouths speak good words, but their hearts are not good. They have the name of Samadhi and Prajna, but Samadhi and Prajna are not equal. If both heart and mouth are good, and inner and outer are the same, then Samadhi and Prajna are equal. Self-enlightenment and practice do not lie in contention. If you argue about which comes first, you are the same as those who are deluded, constantly striving for victory, and instead increasing your attachment to self and Dharma, unable to escape the four characteristics of existence (四相). Good Knowing Advisors! What are Samadhi and Prajna like? They are like a lamp and its light. With a lamp, there is light; without a lamp, there is darkness. The lamp is the substance of the light, and the light is the function of the lamp; although the names are two, the substance is originally one. This Dharma of Samadhi and Prajna is also like this.'
The Master addressed the assembly, saying: 'Good Knowing Advisors! The Samadhi of Oneness (一行三昧) is to constantly maintain a straight mind in all places, whether walking, standing, sitting, or lying down.
是也。《凈名》云：『直心是道場，直心是凈土。』莫心行諂曲，口但說直；口說一行三昧，不行直心。但行直心，於一切法勿有執著。迷人著法相、執一行三昧，直言：『常坐不動，妄不起心，即是一行三昧。』作此解者，即同無情，卻是障道因緣。善知識！道須通流，何以卻滯？心不住法，道即通流；心若住法；名為自縛。若言常坐不動是，只如舍利弗宴坐林中，卻被維摩詰訶。善知識！又有人教坐，看心觀靜，不動不起，從此置功。迷人不會，便執成顛。如此者眾，如是相教，故知大錯。」
師示眾云：「善知識！本來正教，無有頓漸，人性自有利鈍。迷人漸修，悟人頓契。自識本心，自見本性，即無差別，所以立頓漸之假名。善知識！我此法門，從上以來，先立無念為宗，無相為體，無住為本。無相者，于相而離相。無念者，于念而無念。無住者，人之本性。於世間善惡好醜，乃至冤之與親，言語觸刺欺爭之時，並將為空，不思酬害，唸唸之中不思前境。若前念今念后念，唸唸相續不斷，名為繫縛。于諸法上唸唸不住，即無縛也。此是以無住為本。善知識！外離一切相，名為無相。能離於相，即法體清凈。此是以無相為體。善知識！于諸境上，心不染，曰無念。于自念上，常離諸境，不于境上生心。若
【現代漢語翻譯】 現代漢語譯本： 是的。《維摩詰經》（《凈名》是《維摩詰所說經》的簡稱）中說：『直心是道場，直心是凈土。』不要心懷諂媚奸詐，口頭上卻說正直；口頭上說『一行三昧』，行動上卻不行直心。只要行直心，對於一切法都不要執著。迷惑的人執著於法相，執著于『一行三昧』，直接說：『常常坐著不動，妄念不起，就是一行三昧。』這樣解釋的人，就如同無情之物，反而是障礙修道的因緣。善知識！道需要暢通流動，為什麼反而停滯呢？心不執著於法，道就暢通流動；心如果執著於法，就叫做自我束縛。如果說常常坐著不動是對的，就像舍利弗（Śāriputra）在林中靜坐，卻被維摩詰（Vimalakīrti）呵斥。善知識！又有人教人坐禪，觀察心念，觀照寂靜，不動不搖，從此下功夫。迷惑的人不明白，就執著成顛倒。這樣的人很多，這樣互相教導，所以知道是大錯特錯。
師父開示大眾說：『善知識！本來真正的佛法教義，沒有頓悟和漸悟的區別，只是人的根性有利鈍之分。迷惑的人漸次修行，覺悟的人當下契合。自己認識自己的本心，自己見到自己的本性，就沒有差別，所以才設立頓悟和漸悟的假名。善知識！我這個法門，從歷代祖師以來，首先確立無念為宗旨，無相為本體，無住為根本。無相，就是在一切現象中，不執著于現象。無念，就是在念頭生起時，不執著于念頭。無住，就是人的本性。對於世間的善惡好醜，乃至怨家和親人，言語冒犯、刺激、欺騙、爭鬥的時候，都將它們看作是空，不思報復，每一個念頭中都不思量之前的境況。如果前一個念頭、現在念頭、后一個念頭，念頭與念頭相續不斷，就叫做被繫縛。對於一切法，每一個念頭都不停留，就沒有束縛了。這就是以無住為根本。善知識！外在不執著一切現象，叫做無相。能夠不執著于現象，那麼法體就清凈了。這就是以無相為本體。善知識！對於一切境界，心不被污染，叫做無念。對於自己的念頭，常常遠離一切境界，不在境界上生起心念。如果』
【English Translation】 English version: Yes. The 『Vimalakirti Sutra』 (《凈名》 is the abbreviation of 《維摩詰所說經》) says: 『Straightforwardness is the place of enlightenment, straightforwardness is the Pure Land.』 Do not harbor flattery and deceit in your heart, but only speak of straightforwardness with your mouth; speak of 『Samadhi of Oneness』 with your mouth, but do not practice straightforwardness in action. Just practice straightforwardness, and do not be attached to any dharma. Deluded people are attached to the characteristics of dharma, attached to the 『Samadhi of Oneness,』 and directly say: 『Constantly sitting still, without arising deluded thoughts, is the Samadhi of Oneness.』 Those who interpret it this way are like inanimate objects, and instead become the cause of obstructing the path. Good Knowing Advisors! The path needs to flow freely, why stop it? If the mind does not dwell on the dharma, the path will flow freely; if the mind dwells on the dharma, it is called self-bondage. If it is said that constantly sitting still is correct, just like Śāriputra (舍利弗) sitting in meditation in the forest, he was scolded by Vimalakīrti (維摩詰). Good Knowing Advisors! Some people also teach people to sit in meditation, observe the mind, contemplate stillness, without moving or arising, and put effort into this. Deluded people do not understand, and become attached to delusion. There are many such people, teaching each other in this way, so it is known to be a great mistake.
The Master instructed the assembly, saying: 『Good Knowing Advisors! Originally, the true teachings of the Dharma do not have sudden or gradual distinctions, only people's faculties are sharp or dull. Deluded people cultivate gradually, enlightened people merge instantly. If one recognizes one's own original mind and sees one's own original nature, there is no difference, so the false names of sudden and gradual are established. Good Knowing Advisors! This Dharma gate of mine, from the past patriarchs, first establishes non-thought as the doctrine, non-form as the substance, and non-dwelling as the root. Non-form is to be in all phenomena, yet detached from phenomena. Non-thought is to be in thoughts, yet without thoughts. Non-dwelling is the original nature of people. Regarding the world's good, evil, beautiful, and ugly, even enemies and relatives, when there are verbal offenses, provocations, deceptions, and disputes, regard them all as empty, do not think of retaliation, and do not think about the previous situations in every thought. If the previous thought, the present thought, and the subsequent thought continue uninterrupted, it is called being bound. Regarding all dharmas, if every thought does not dwell, then there is no bondage. This is to take non-dwelling as the root. Good Knowing Advisors! Being externally detached from all forms is called non-form. Being able to be detached from forms, then the Dharma body is pure. This is to take non-form as the substance. Good Knowing Advisors! When the mind is not defiled by all realms, it is called non-thought. Regarding one's own thoughts, constantly be detached from all realms, and do not generate thoughts on the realms. If』
只百物不思，念盡除卻，一念絕即死，別處受生，是為大錯。學道者思之。若不識法意，自錯猶可，更誤他人；自迷不見，又謗佛經，所以立無念為宗。善知識！云何立無念為宗？只緣口說見性，迷人于境上有念，念上便起邪見，一切塵勞妄想從此而生。自性本無一法可得，若有所得，妄說禍福，即是塵勞邪見，故此法門立無念為宗。善知識！無者無何事？念者念何物？無者無二相，無諸塵勞之心。念者念真如本性。真如即是念之體，念即是真如之用。真如自性起念，非眼耳鼻舌能念。真如有性，所以起念；真如若無，眼耳色聲當時即壞。善知識！真如自性起念，六根雖有見聞覺知，不染萬境，而真性常自在。故經云：『能善分別諸法相，于第一義而不動。』」
坐禪第五
師示眾云：「此門坐禪，元不著心，亦不著凈，亦不是不動。若言著心，心元是妄，知心如幻，故無所著也。若言著凈，人性本凈，由妄念故，蓋覆真如。但無妄想，性自清凈；起心著凈，卻生凈妄。妄無處所，著者是妄。凈無形相，卻立凈相，言是工夫。作此見者，障自本性，卻被凈縛。善知識！若修不動者，但見一切人時，不見人之是非善惡過患，即是自性不動。善知識！迷人身雖不動！開口便說他人是非長短好惡，與道違背。若
【現代漢語翻譯】 現代漢語譯本： 如果只是什麼都不想，把念頭完全去除，認為一念斷絕就是死亡，然後在別處再次受生，這是大錯特錯。學道的人要仔細思考。如果不明白佛法的真意，自己犯錯還可以理解，但如果還誤導他人；自己迷惑不覺悟，又誹謗佛經，所以才立『無念』為宗旨。善知識！為什麼立『無念』為宗旨呢？只因爲有人口頭上說『見性』（見自本性），卻迷惑于外境而生起念頭，在念頭上就產生邪見，一切塵勞妄想都由此而生。自性本來沒有一法可以得到，如果認為有所得，胡說禍福，那就是塵勞邪見，所以這個法門立『無念』為宗旨。善知識！『無』是無什麼？『念』是念什麼？『無』是無二元對立的相，無各種塵勞之心。『念』是念真如本性（萬物本源的真實如是的狀態）。真如就是念的本體，念就是真如的作用。真如自性生起念頭，不是眼耳鼻舌能夠唸的。真如有其本性，所以能生起念頭；真如如果沒有本性，眼耳所對的色聲當時就會壞滅。善知識！真如自性生起念頭，六根雖然有見聞覺知，卻不被萬境所污染，而真性常常自在。所以經上說：『能夠善於分辨各種法的現象，對於第一義諦（最高的真理）卻不動搖。』
坐禪第五
大師開示大眾說：『這個法門的坐禪，本來就不執著於心，也不執著于清凈，也不是一動不動。如果說執著於心，心本來就是虛妄的，知道心如幻象，所以沒有什麼可以執著的。如果說執著于清凈，人性本來就是清凈的，因為妄念的緣故，才遮蓋了真如。只要沒有妄想，自性自然清凈；如果生起心來執著于清凈，反而產生清凈的妄想。妄想沒有固定的處所，執著它就是妄想。清凈沒有具體的形象，卻要設立一個清凈的形象，說這是功夫。有這種見解的人，會障礙自己的本性，反而被清凈所束縛。善知識！如果修習不動，只要看到所有的人，不見人的好壞善惡過失，這就是自性不動。善知識！迷惑的人身體雖然不動，開口就說他人的是非長短好壞，與道相違背。』
【English Translation】 English version: If one merely ceases all thoughts, eliminates all念(nian) [thoughts; ideas], believing that the cessation of a single thought is death, and then is reborn elsewhere, this is a great mistake. Those who study the Dao should contemplate this. If one does not understand the meaning of the Dharma, it is understandable if one makes mistakes oneself, but it is worse to mislead others; if one is deluded and does not see, and also slanders the Buddhist scriptures, that is why 'no-念(nian)' is established as the principle. Good advisors! Why is 'no-念(nian)' established as the principle? It is only because some people verbally speak of 'seeing one's nature' (見性(jian xing) [seeing one's true nature]), but are deluded by external境(jing) [realms; environments] and give rise to 念(nian), and from 念(nian) arise邪見(xiejian) [false views; heresies], from which all塵勞(chenlao) [worldly defilements] and妄想(wangxiang) [delusions; wild thoughts] arise. The self-nature originally has no Dharma to be obtained; if one thinks there is something to be obtained, and speaks falsely of fortune and misfortune, that is塵勞(chenlao) and邪見(xiejian). Therefore, this Dharma gate establishes 'no-念(nian)' as the principle. Good advisors! What does 'no' negate? What does '念(nian)' contemplate? 'No' negates duality, negates the mind of all塵勞(chenlao). '念(nian)' contemplates the suchness of the original nature (真如本性(zhenru benxing) [the true and unchanging essence of all things]). Suchness is the substance of 念(nian), and 念(nian) is the function of suchness. The suchness self-nature gives rise to 念(nian); it is not the eyes, ears, nose, or tongue that can念(nian). Suchness has a nature, therefore it gives rise to 念(nian); if suchness had no nature, the forms and sounds perceived by the eyes and ears would immediately perish. Good advisors! The suchness self-nature gives rise to 念(nian); although the six根(gen) [sense organs] have seeing, hearing, awareness, and knowing, they are not defiled by the myriad境(jing), and the true nature is always自在(zizai) [free; at ease]. Therefore, the scripture says: 'Being able to skillfully distinguish the characteristics of all Dharmas, yet remaining unmoved by the first principle (第一義(diyi) [the ultimate truth]).'
Meditation (坐禪(zuochan)) Fifth
The Master instructed the assembly, saying: 'The meditation of this gate originally does not attach to the mind, nor does it attach to purity, nor is it being unmoving. If you say you attach to the mind, the mind is originally illusory; knowing the mind is like an illusion, therefore there is nothing to attach to. If you say you attach to purity, human nature is originally pure, but due to妄念(wangnian) [deluded thoughts], it covers the真如(zhenru) [suchness]. As long as there are no妄想(wangxiang) [delusions], the nature is naturally pure; if you give rise to the mind and attach to purity, you instead create pure妄(wang) [delusion]. 妄(wang) has no fixed place; attaching to it is妄(wang). Purity has no form or appearance, yet you establish a pure appearance, saying this is功(gong) [effort; skill]. Those who hold this view will obstruct their own nature and be bound by purity. Good advisors! If you cultivate不動(budong) [immovability], as long as you see all people, and do not see their rights and wrongs, good and evil, faults and defects, that is the不動(budong) of the self-nature. Good advisors! Deluded people, although their bodies are unmoving, open their mouths and speak of others' rights and wrongs, strengths and weaknesses, good and bad, which is contrary to the Dao.'
著心著凈，即障道也。」
師示眾云：「善知識！何名坐禪？此法門中，無障無礙，外於一切善惡境界，心念不起，名為坐；內見自性不動，名為禪。善知識！何名禪定？外離相為禪，內不亂為定。外若著相，內心即亂；外若離相，心即不亂。本性自凈自定，只為見境，思境即亂。若見諸境心不亂者，是真定也。善知識！外離相即禪，內不亂即定。外禪內定，是為禪定。《菩薩戒經》云：『我本元自性清凈。』善知識！于唸唸中，自見本性清凈，自修自行，自成佛道。」
懺悔第六
時，大師見廣韶洎四方士庶，駢集山中聽法，於是升座，告眾曰：「來，諸善知識！此事須從自事中起，於一切時，唸唸自凈其心。自修自行，見自己法身，見自心佛，自度自戒，始得不假到此。既從遠來，一會於此，皆共有緣。今可各各胡跪，先為傳自性五分法身香，次授無相懺悔。」眾胡跪。師曰：「一、戒香。即自心中無非無惡、無嫉妒、無貪瞋、無劫害，名戒香。二、定香。即睹諸善惡境相，自心不亂，名定香。三、慧香。自心無礙，常以智慧觀照自性，不造諸惡；雖修眾善，心不執著，敬上念下，矜恤孤貧，名慧香。四、解脫香。即自心無所攀緣，不思善、不思惡，自在無礙，名解脫香。五、解脫知見香。自
【現代漢語翻譯】 現代漢語譯本：執著於心或執著于凈，都是修道的障礙。
六祖大師開示大眾說：『善知識！什麼是坐禪？這個法門中，沒有阻礙，沒有牽絆，對外在一切善惡境界，不起心動念，這叫做『坐』；內在見到自己的本性不動搖，這叫做『禪』。善知識！什麼是禪定？對外在不執著于表相是『禪』，對內在不散亂是『定』。如果對外在執著于表相，內心就會散亂；如果對外在不執著于表相，內心就不會散亂。本性本來就是清凈和安定的，只因爲見到外境，思慮外境就會散亂。如果見到各種外境而內心不散亂，這就是真正的禪定。善知識！對外在不執著于表相就是『禪』，對內在不散亂就是『定』。外在是禪，內在是定，這就叫做禪定。《菩薩戒經》說：『我本來自身就是清凈的。』善知識！在每一個念頭中，自己見到本性的清凈，自己修行實踐，自己成就佛道。』
第六品 懺悔
當時，六祖大師看到從廣州、韶州以及四面八方來的士人和百姓，聚集在山中聽法，於是升座，告訴大眾說：『來，各位善知識！這件事必須從自身做起，在任何時候，每一個念頭都要自己凈化自己的心。自己修行實踐，見到自己的法身，見到自己的自心佛，自己度化自己，自己持守戒律，這樣才不虛此行。既然從遠方而來，聚集在這裡，都是有緣分的。現在可以各自雙膝跪地，先為大家傳授自性五分法身香，然後傳授無相懺悔。』大眾雙膝跪地。六祖大師說：『一、戒香。就是自己心中沒有錯誤沒有邪惡、沒有嫉妒、沒有貪婪嗔恨、沒有搶劫殺害，這叫做戒香。二、定香。就是看到各種善惡境界，自己的心不散亂，這叫做定香。三、慧香。自己心中沒有阻礙，常用智慧觀照自己的本性，不造作各種惡行；即使修行各種善行，心中也不執著，尊敬長輩，關懷晚輩，憐憫孤兒和窮人，這叫做慧香。四、解脫香。就是自己的心沒有攀緣，不去想善，不去想惡，自由自在沒有阻礙，這叫做解脫香。五、解脫知見香。
【English Translation】 English version: 'Attachment to mind or attachment to purity is an obstacle to the path.'
The Master instructed the assembly, saying: 'Good Knowing Advisors! What is 'sitting meditation'? In this Dharma gate, there is no obstruction, no hindrance. Outwardly, towards all good and evil realms, the mind does not arise; this is called 'sitting'. Inwardly, seeing one's own nature unmoving is called 'meditation'. Good Knowing Advisors! What is 'meditation-samadhi'? Outwardly, detachment from appearances is 'meditation'; inwardly, non-disturbance is 'samadhi'. If one is attached to appearances outwardly, the mind will be disturbed inwardly; if one is detached from appearances outwardly, the mind will not be disturbed. The fundamental nature is inherently pure and stable, but it becomes disturbed upon seeing and contemplating external realms. If the mind is not disturbed when seeing all realms, this is true samadhi. Good Knowing Advisors! Outward detachment from appearances is 'meditation'; inward non-disturbance is 'samadhi'. Outer meditation and inner samadhi is called 'meditation-samadhi'. The Bodhisattva Precepts Sutra says: 'My original nature is inherently pure.' Good Knowing Advisors! In every thought, see your own nature as pure, cultivate and practice yourself, and you will attain Buddhahood.'
Chapter Six: Repentance
At that time, the Great Master saw that scholars and commoners from Guangzhou (Guangzhou, a major city in southern China) and Shaozhou (Shaozhou, a prefecture in Guangdong province) and all directions had gathered in the mountains to listen to the Dharma. Thereupon, he ascended the seat and addressed the assembly, saying: 'Come, all you Good Knowing Advisors! This matter must arise from your own affairs. At all times, in every thought, purify your own mind. Cultivate and practice yourself, see your own Dharmakaya (Dharmakaya, the body of the Dharma), see your own mind Buddha, liberate yourself, observe the precepts yourself, and then you will not have come here in vain. Since you have come from afar and gathered here, you all share a karmic connection. Now, each of you may kneel on both knees, and I will first transmit the fivefold Dharmakaya incense of your own nature, and then transmit the formless repentance.' The assembly knelt on both knees. The Master said: 'First, the incense of precepts. That is, in your own mind, there is no wrong, no evil, no jealousy, no greed and hatred, no robbery and harm; this is called the incense of precepts. Second, the incense of samadhi. That is, upon seeing all good and evil realms, your own mind is not disturbed; this is called the incense of samadhi. Third, the incense of wisdom. Your own mind is without obstruction, and you constantly use wisdom to contemplate your own nature, not creating any evil deeds; even though you cultivate all good deeds, your mind is not attached, respecting superiors, caring for inferiors, and having compassion for orphans and the poor; this is called the incense of wisdom. Fourth, the incense of liberation. That is, your own mind has no clinging, not thinking of good, not thinking of evil, being free and unhindered; this is called the incense of liberation. Fifth, the incense of the knowledge and vision of liberation.
心既無所攀緣善惡，不可沉空守寂，即須廣學多聞，識自本心，達諸佛理，和光接物，無我無人，直至菩提，真性不易，名解脫知見香。善知識！此香各自內熏，莫向外覓。
「今與汝等授無相懺悔，滅三世罪，令得三業清凈。善知識！各隨我語，一時道：『弟子等，從前念今念及后念，唸唸不被愚迷染。從前所有惡業愚迷等罪，悉皆懺悔，愿一時銷滅，永不復起。弟子等，從前念今念及后念，唸唸不被憍誑染。從前所有惡業憍誑等罪，悉皆懺悔，愿一時銷滅，永不復起。弟子等，從前念今念及后念，唸唸不被嫉妒染。從前所有惡業嫉妒等罪，悉皆懺悔，愿一時銷滅，永不復起。』善知識！已上是為無相懺悔。云何名懺？云何名悔？懺者，懺其前愆，從前所有惡業，愚迷憍誑嫉妒等罪，悉皆盡懺，永不復起，是名為懺。悔者，悔其後過，從今以後，所有惡業，愚迷憍誑嫉妒等罪，今已覺悟，悉皆永斷，更不復作，是名為悔。故稱懺悔。凡夫愚迷，只知懺其前愆，不知悔其後過。以不悔故，前愆不滅，後過又生。前愆既不滅，後過復又生，何名懺悔？
「善知識！既懺悔已，與善知識發四弘誓願，各須用心正聽。自心眾生無邊誓願度，自心煩惱無邊誓願斷，自性法門無盡誓願學，自性無上佛道誓願成。善知
【現代漢語翻譯】 現代漢語譯本：心如果沒有任何可以攀緣的善與惡，也不可沉溺於空無而固守寂靜。應當廣泛學習，增長見聞，認識自己本來的心，通達諸佛的道理，與世俗和諧相處，做到無我無人，直至證得菩提（Bodhi，覺悟）。真性不會改變，這叫做解脫知見香。 善知識！這種香各自向內熏習，不要向外尋求。 現在我為你們傳授無相懺悔，滅除過去、現在、未來三世的罪業，使你們的身、口、意三業得到清凈。善知識！大家跟隨我的話，一起說：『弟子們，從前念、今唸到后念，唸唸不被愚昧迷惑所污染。從前所有的惡業、愚昧等罪，全部懺悔，愿它們一時消滅，永遠不再發生。弟子們，從前念、今唸到后念，唸唸不被驕慢欺誑所污染。從前所有的惡業、驕慢欺誑等罪，全部懺悔，愿它們一時消滅，永遠不再發生。弟子們，從前念、今唸到后念，唸唸不被嫉妒所污染。從前所有的惡業、嫉妒等罪，全部懺悔，愿它們一時消滅，永遠不再發生。』 善知識！以上就是無相懺悔。什麼叫做『懺』？什麼叫做『悔』？『懺』，就是懺悔以前的過錯，將從前所有的惡業，愚昧、驕慢欺誑、嫉妒等罪，全部都懺悔乾淨，永遠不再犯，這叫做『懺』。『悔』，就是悔改以後的過錯，從今以後，所有的惡業，愚昧、驕慢欺誑、嫉妒等罪，現在已經覺悟，全部永遠斷除，不再去做，這叫做『悔』。所以稱為懺悔。凡夫愚昧迷惑，只知道懺悔以前的過錯，不知道悔改以後的過錯。因為不悔改的緣故，以前的過錯不能消滅，以後的過錯又會產生。以前的過錯既然不能消滅，以後的過錯又會產生，這怎麼能叫做懺悔呢？ 善知識！既然已經懺悔完畢，現在與善知識們一起發起四弘誓願，大家都要用心認真聽。自心眾生無邊誓願度，自心煩惱無邊誓願斷，自性法門無盡誓願學，自性無上佛道誓願成。善知識！
【English Translation】 English version: If the mind has nothing to cling to, neither good nor evil, and cannot sink into emptiness and cling to stillness, then one must learn widely and increase knowledge, recognize one's own original mind, understand the principles of all Buddhas, harmonize with the world, be without self and without others, until one attains Bodhi (Bodhi, enlightenment). The true nature does not change; this is called the fragrance of liberation, knowledge, and vision. Good friends, this fragrance is for each to internally cultivate; do not seek it externally. Now I will transmit to you the formless repentance, extinguishing the sins of the three worlds of past, present, and future, so that your three karmas of body, speech, and mind may be purified. Good friends, each follow my words and say together: 'Disciples, from past thoughts, present thoughts, and future thoughts, may every thought not be stained by ignorance and delusion. All evil karma, ignorance, and other sins from the past, I completely repent, wishing them to be extinguished at once and never arise again. Disciples, from past thoughts, present thoughts, and future thoughts, may every thought not be stained by arrogance and deceit. All evil karma, arrogance, deceit, and other sins from the past, I completely repent, wishing them to be extinguished at once and never arise again. Disciples, from past thoughts, present thoughts, and future thoughts, may every thought not be stained by jealousy. All evil karma, jealousy, and other sins from the past, I completely repent, wishing them to be extinguished at once and never arise again.' Good friends, the above is called formless repentance. What is called 'repentance' (懺, Chàn)? What is called 'remorse' (悔, Huǐ)? 'Repentance' is to repent of past transgressions, to completely repent of all evil karma, ignorance, arrogance, deceit, jealousy, and other sins from the past, and never commit them again; this is called 'repentance'. 'Remorse' is to regret future transgressions, to be aware of all evil karma, ignorance, arrogance, deceit, jealousy, and other sins from now on, to completely and permanently cut them off, and never do them again; this is called 'remorse'. Therefore, it is called repentance and remorse. Ordinary people are ignorant and deluded, only knowing how to repent of past transgressions, but not knowing how to regret future transgressions. Because of not regretting, past transgressions cannot be extinguished, and future transgressions will arise again. Since past transgressions cannot be extinguished, and future transgressions arise again, how can this be called repentance and remorse? Good friends, now that you have repented, let us, together with the good friends, make the Four Great Vows. Everyone must listen attentively with your minds. I vow to liberate the boundless sentient beings within my own mind; I vow to cut off the boundless afflictions within my own mind; I vow to learn the endless Dharma doors of my own nature; I vow to accomplish the unsurpassed Buddha Way (佛道, Fódào) of my own nature. Good friends!
識！大家豈不道，眾生無邊誓願度。恁么道，且不是惠能度。善知識！心中眾生，所謂邪迷心、誑妄心、不善心、嫉妒心、惡毒心，如是等心，儘是眾生。各須自性自度，是名真度。何名自性自度？即自心中邪見煩惱愚癡眾生，將正見度。既有正見，使般若智打破愚癡迷妄眾生，各各自度。邪來正度，迷來悟度，愚來智度，惡來善度；如是度者，名為真度。又煩惱無邊誓願斷，將自性般若智，除卻虛妄思想心是也。又法門無盡誓願學，須自見性，常行正法，是名真學。又無上佛道誓願成，既常能下心，行於真正，離迷離覺，常生般若。除真除妄，即見佛性，即言下佛道成。常念修行，是願力法。
「善知識！今發四弘願了，更與善知識授無相三歸依戒。善知識！歸依覺，兩足尊。歸依正，離欲尊。歸依凈，眾中尊。從今日去，稱覺為師，更不歸依邪魔外道，以自性三寶常自證明，勸善知識歸依自性三寶。佛者，覺也。法者，正也。僧者，凈也。自心歸依覺，邪迷不生，少欲知足，能離財色，名兩足尊。自心歸依正，唸唸無邪見，以無邪見故，即無人我貢高，貪愛執著，名離欲尊。自心歸依凈，一切塵勞愛慾境界，自性皆不染著，名眾中尊。若修此行，是自歸依。凡夫不會，從日至夜受三歸戒。若言歸依佛，佛在
【現代漢語翻譯】 現代漢語譯本： 慧能說：『各位！大家常說，眾生無邊誓願度。』如果這樣說，那也不是慧能來度化。 『各位！心中的眾生，就是指邪迷心、誑妄心、不善心、嫉妒心、惡毒心，像這樣的種種心，都是眾生。』各自必須用自己的本性來度化自己，這才是真正的度化。什麼叫做用自性來度化自己呢？就是用自己心中的正見來度化邪見、煩惱、愚癡的眾生。既然有了正見，就用般若智慧來打破愚癡迷妄的眾生，各自度化自己。用正來度化邪，用悟來度化迷，用智來度化愚，用善來度化惡；這樣度化，才叫做真正的度化。』 『又說煩惱無邊誓願斷，就是要用自性的般若智慧，去除虛妄的思想心。又說法門無盡誓願學，必須自己見到本性，常常奉行正法，這才是真正的學習。又說無上佛道誓願成，既然常常能夠謙下心，奉行真正的道理，遠離迷惑和覺悟的執著，常常生出般若智慧。去除真和妄的分別，就能見到佛性，當下就能成就佛道。常常唸誦修行，這就是願力的法門。』 『各位！現在發了四弘誓願之後，再為各位傳授無相三歸依戒。各位！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）。從今天開始，稱覺悟為老師，不再歸依邪魔外道，用自性的三寶常常自己證明，勸各位歸依自性的三寶。佛，就是覺悟。法，就是正。僧，就是凈。自己的心歸依覺悟，邪迷就不會產生，少欲知足，能夠遠離財色，就叫做兩足尊。自己的心歸依正法，唸唸沒有邪見，因為沒有邪見，就沒有人我貢高、貪愛執著，就叫做離欲尊。自己的心歸依清凈，一切塵勞愛慾的境界，自性都不染著，就叫做眾中尊。如果修習這種行為，就是自己歸依自己。凡夫不明白這個道理，從早到晚接受三歸戒。如果說歸依佛，佛在……』
【English Translation】 English version: Huineng said, 'Everyone! Don't people always say, 'Sentient beings are boundless; I vow to save them?' If that's the case, then it's not Huineng who saves them.' 'Good advisors! The sentient beings in your minds are what are called deluded and confused minds, deceitful and false minds, unkind minds, jealous minds, malicious minds, and so on. All such minds are sentient beings.' Each must use their own nature to liberate themselves; this is called true liberation. What is called liberating oneself with one's own nature? It is using right view to liberate the sentient beings of wrong views, afflictions, ignorance, and folly in one's own mind. Since one has right view, use prajna wisdom to break through the sentient beings of ignorance, delusion, and confusion, and each liberate themselves. Use right to liberate wrong, use enlightenment to liberate delusion, use wisdom to liberate folly, use goodness to liberate evil; such liberation is called true liberation.' 'Furthermore, 'Afflictions are boundless; I vow to end them,' means using the prajna wisdom of one's own nature to remove the mind of false and deluded thoughts. Furthermore, 'Dharma doors are inexhaustible; I vow to learn them,' requires one to see one's own nature and constantly practice the right Dharma; this is called true learning. Furthermore, 'The unsurpassed Buddha path; I vow to accomplish it,' means that since one can always humble one's mind, practice the true path, and be free from delusion and attachment to enlightenment, prajna wisdom is constantly produced. Eliminating both truth and falsehood, one sees the Buddha-nature, and instantly the Buddha path is accomplished. Constantly reciting and practicing is the Dharma of the power of vows.' 'Good advisors! Now that we have made the Four Great Vows, I will further transmit the formless Three Refuges to you. Good advisors! Taking refuge in Awakening (覺), is the Honored One with Twofold Perfection (兩足尊). Taking refuge in Righteousness (正), is the Honored One Free from Desire (離欲尊). Taking refuge in Purity (凈), is the Honored One Among the Assembly (眾中尊). From today onwards, take Awakening as your teacher, and no longer take refuge in demons and heretical paths. Constantly prove yourselves with the Three Jewels of your own nature, and encourage good advisors to take refuge in the Three Jewels of their own nature. Buddha (佛) is Awakening. Dharma (法) is Righteousness. Sangha (僧) is Purity. When your own mind takes refuge in Awakening, delusion and confusion will not arise, and being content with little desire, able to be free from wealth and lust, is called the Honored One with Twofold Perfection. When your own mind takes refuge in Righteousness, in every thought there is no wrong view, and because there is no wrong view, there is no arrogance of self and others, no greedy attachment, is called the Honored One Free from Desire. When your own mind takes refuge in Purity, in all the realms of dust, labor, love, and desire, your own nature is not defiled, is called the Honored One Among the Assembly. If you cultivate this practice, it is taking refuge in yourself. Ordinary people do not understand this principle, and receive the Three Refuges from day to night. If you say you take refuge in the Buddha, the Buddha is in...'
何處？若不見佛，憑何所歸，言卻成妄。善知識！各自觀察，莫錯用心。經文分明言自歸依佛，不言歸依他佛。自佛不歸，無所依處。今既自悟，各須歸依自心三寶，內調心性，外敬他人，是自歸依也。
「善知識！既歸依自三寶竟，各各志心，吾與說一體三身自性佛，令汝等見三身瞭然，自悟自性。總隨我道：『于自色身，歸依清凈法身佛。于自色身，歸依圓滿報身佛。于自色身，歸依千百億化身佛。』善知識！色身是舍宅，不可言歸。曏者三身佛，在自性中，世人總有；為自心迷，不見內性。外覓三身如來，不見自身中有三身佛。汝等聽說，令汝等於自身中，見自性有三身佛。此三身佛，從自性生，不從外得。何名清凈法身佛？世人性本清凈，萬法從自性生。思量一切惡事，即生惡行；思量一切善事，即生善行。如是諸法在自性中，如天常清，日月常明，為浮雲蓋覆，上明下暗。忽遇風吹雲散，上下俱明，萬象皆現。世人性常浮游，如彼天云。善知識！智如日，慧如月，智慧常明。于外著境，被妄念浮雲蓋覆自性，不得明朗。若遇善知識，聞真正法，自除迷妄，內外明徹，于自性中萬法皆現。見性之人，亦復如是。此名清凈法身佛。善知識！自心歸依自性，是歸依真佛。自歸依者，除卻自性中不善心、嫉妒
【現代漢語翻譯】 現代漢語譯本：到哪裡去歸依呢？如果見不到佛，憑藉什麼來歸依，說出來就成了虛妄。各位善知識！各自觀察自己的內心，不要用錯了心。經文分明說的是『自歸依佛』，而不是『歸依他佛』。自己的佛性都不歸依，那就沒有可以歸依的地方了。現在既然已經自己覺悟了，各自都要歸依自己的自心三寶（自性中的佛法僧），在內調整自己的心性，在外尊敬他人，這就是自歸依。
『各位善知識！既然已經歸依了自己的自性三寶，大家都要專心致志。我來為你們說一體三身自性佛（法身佛、報身佛、化身佛），讓你們能夠清楚地見到三身佛，自己覺悟自己的佛性。』大家跟著我說：『對於自己的色身（由五蘊組成的身體），歸依清凈法身佛（宇宙本體的智慧）。對於自己的色身，歸依圓滿報身佛（通過修行獲得的莊嚴身相）。對於自己的色身，歸依千百億化身佛（爲了度化眾生而顯現的各種身相）。』各位善知識！色身是住所，不能說是歸依的對象。前面所說的三身佛，就在自己的自性之中，世人本來都具有；因為自己的心迷惑了，所以見不到內在的佛性。向外尋找三身如來，卻看不到自身中就具有三身佛。你們仔細聽我說，讓你們在自身中，見到自性中具有的三身佛。這三身佛，是從自性中產生的，不是從外面得到的。什麼叫做清凈法身佛呢？世人的自性本來就是清凈的，萬法都是從自性中產生的。如果思量一切惡事，就會產生惡行；如果思量一切善事，就會產生善行。像這樣的諸法都在自性之中，就像天空常常是晴朗的，太陽和月亮常常是明亮的，只是被浮雲遮蓋住了，上面明亮下面就昏暗了。忽然遇到風吹散了云，上下都明亮了，萬象都顯現出來。世人的心性常常是浮動不定的，就像那天空中的云一樣。各位善知識！智慧就像太陽，覺悟就像月亮，智慧和覺悟常常是明亮的。如果向外執著于外境，就會被妄念的浮雲遮蓋住自性，不能夠明亮。如果遇到善知識，聽聞真正的佛法，自己去除迷惑和妄想，內心和外在都變得明亮透徹，在自己的自性中萬法都顯現出來。見到自性的人，也是這樣的。這就叫做清凈法身佛。各位善知識！自心歸依自己的自性，就是歸依真正的佛。自己歸依自己，就是去除自己自性中的不善心、嫉妒
【English Translation】 English version: Where to take refuge? If you do not see the Buddha, what will you rely on? Words then become false. Good Knowing Advisors! Observe yourselves, do not misuse your minds. The sutra clearly states 'take refuge in your own Buddha,' not 'take refuge in another Buddha.' If you do not take refuge in your own Buddha, there is nowhere to rely on. Now that you have awakened yourselves, each of you must take refuge in the Three Jewels of your own mind (the Buddha, Dharma, and Sangha within your own nature), internally harmonizing your mind and nature, and externally respecting others. This is taking refuge in oneself.
'Good Knowing Advisors! Now that you have taken refuge in your own Three Jewels, each of you should focus your mind. I will speak to you about the One Body, Three Bodies, Self-Nature Buddha (Dharmakaya Buddha, Sambhogakaya Buddha, Nirmanakaya Buddha), so that you can clearly see the Three Bodies and awaken to your own nature.' Everyone, follow me in saying: 'To my own physical body (the body composed of the five aggregates), I take refuge in the Pure Dharmakaya Buddha (the wisdom of the cosmic essence). To my own physical body, I take refuge in the Perfect Sambhogakaya Buddha (the majestic form attained through practice). To my own physical body, I take refuge in the billions of Nirmanakaya Buddhas (the various forms manifested to liberate sentient beings).' Good Knowing Advisors! The physical body is a dwelling, it cannot be said to be the object of refuge. The Three Bodies of Buddha mentioned earlier are within your own nature, and all people inherently possess them; because your own mind is deluded, you do not see the inner Buddha-nature. Seeking the Three Bodies of the Tathagata externally, you do not see that within your own body there are the Three Bodies of Buddha. Listen carefully to what I say, so that you can see within your own body that your self-nature possesses the Three Bodies of Buddha. These Three Bodies of Buddha arise from your own nature, they are not obtained from outside. What is called the Pure Dharmakaya Buddha? The self-nature of people is inherently pure, and all phenomena arise from the self-nature. If you contemplate all evil deeds, evil actions will arise; if you contemplate all good deeds, good actions will arise. Such phenomena are within your self-nature, like the sky which is always clear, and the sun and moon which are always bright, but are covered by floating clouds, so that the upper part is bright and the lower part is dark. Suddenly, when the wind blows the clouds away, both above and below become bright, and all phenomena appear. The self-nature of people is often floating and unstable, like the clouds in the sky. Good Knowing Advisors! Wisdom is like the sun, and enlightenment is like the moon, wisdom and enlightenment are always bright. If you cling to external objects, your self-nature will be covered by the floating clouds of deluded thoughts, and you will not be able to be bright. If you encounter a Good Knowing Advisor and hear the true Dharma, and remove your own delusions and false thoughts, both your inner and outer being will become bright and clear, and all phenomena will appear in your own self-nature. A person who sees their nature is also like this. This is called the Pure Dharmakaya Buddha. Good Knowing Advisors! Your own mind taking refuge in your own self-nature is taking refuge in the true Buddha. Taking refuge in oneself is removing the unkindness and jealousy in one's own nature.
心、諂曲心、吾我心、誑妄心、輕人心、慢他心、邪見心、貢高心，及一切時中不善之行，常自見己過，不說他人好惡，是自歸依。常須下心，普行恭敬，即是見性通達，更無滯礙，是自歸依。何名圓滿報身？譬如一燈能除千年闇，一智慧滅萬年愚。莫思向前，已過不可得；常思於後，唸唸圓明，自見本性。善惡雖殊，本性無二，無二之性，名為實性。于實性中，不染善惡，此名圓滿報身佛。自性起一念惡，滅萬劫善因；自性起一念善，得恒沙惡盡。直至無上菩提，唸唸自見，不失本念，名為報身。何名千百億化身？若不思萬法，性本如空，一念思量，名為變化。思量惡事，化為地獄；思量善事，化為天堂。毒害化為龍蛇，慈悲化為菩薩，智慧化為上界，愚癡化為下方。自性變化甚多，迷人不能省覺，唸唸起惡，常行惡道。回一念善，智慧即生，此名自性化身佛。善知識！法身本具，唸唸自性自見，即是報身佛。從報身思量，即是化身佛。自悟自修自性功德，是真歸依。皮肉是色身，色身是舍宅，不言歸依也。但悟自性三身，即識自性佛。吾有一無相頌，若能師持，言下令汝積劫迷罪一時銷滅。頌曰：
「迷人修福不修道， 只言修福便是道， 佈施供養福無邊， 心中三惡元來造。 擬將修福欲滅罪，
【現代漢語翻譯】 現代漢語譯本：什麼是自歸依？就是歸依自性。什麼是歸依自性？就是歸依清凈的自性，歸依覺悟的自性，歸依正直的自性，歸依光明的自性，歸依真實的自性，歸依善良的自性，歸依自愛的自性，歸依慈悲的自性。遠離不善的自性，遠離焦躁的自性，遠離嫉妒的自性，遠離阿諛奉承的自性，遠離自私自利的心，遠離虛偽欺騙的心，遠離輕視他人的心，遠離傲慢的心，遠離邪惡的見解，遠離貢高我慢的心，以及一切時候不好的行為。常常反省自己的過錯，不說別人的好壞，這就是自歸依。常常保持謙卑的心，普遍地恭敬他人，這就是見性通達，不再有阻礙，這就是自歸依。什麼是圓滿報身？譬如一盞燈能消除千年的黑暗，一種智慧能滅除萬年的愚昧。不要思念過去，已經過去的事情無法挽回；常常思念未來，唸唸都圓滿光明，自然能見到自己的本性。善與惡雖然不同，本性卻沒有分別，沒有分別的本性，就叫做實性。在實性之中，不沾染善惡，這就叫做圓滿報身佛。自性生起一個惡念，會滅掉萬劫的善因；自性生起一個善念，能使恒河沙數般的惡業消盡。直到證得無上菩提，唸唸都能見到自性，不失去本來的念頭，就叫做報身。什麼是千百億化身？如果不思量萬法，自性本來就像虛空一樣。一旦產生思量，就叫做變化。思量惡事，就變化為地獄；思量善事，就變化為天堂。毒害變化為龍蛇，慈悲變化為菩薩，智慧變化為上界，愚癡變化為下方。自性的變化非常多，迷惑的人不能覺察，唸唸生起惡念，常常走惡道。迴轉一個善念，智慧立刻產生，這就叫做自性化身佛。善知識！法身本來就具備，唸唸自性自見，就是報身佛。從報身產生思量，就是化身佛。自己覺悟，自己修行自性的功德，才是真正的歸依。皮肉是色身，色身是住所，不能說是歸依。只要領悟自性三身，就能認識自性佛。我有一首無相頌，如果能夠依此奉行，當下就能使你積累了無數劫的罪業一時消滅。頌說： 『迷惑的人修福不修道，只說修福就是道，佈施供養福報無邊，心中三惡本來就在造。想要用修福來滅罪，
【English Translation】 English version: What is taking refuge in oneself? It is taking refuge in one's own nature. What is taking refuge in one's own nature? It is taking refuge in the pure nature, taking refuge in the awakened nature, taking refuge in the upright nature, taking refuge in the bright nature, taking refuge in the true nature, taking refuge in the good nature, taking refuge in the self-loving nature, taking refuge in the compassionate nature. Staying away from the unkind nature, staying away from the agitated nature, staying away from the jealous nature, staying away from the flattering nature, staying away from the selfish mind, staying away from the deceitful mind, staying away from the mind that belittles others, staying away from the arrogant mind, staying away from the evil views, staying away from the conceited mind, and all the unwholesome actions at all times. Constantly reflecting on one's own faults, not speaking of others' good or bad, this is taking refuge in oneself. Always maintaining a humble mind, universally showing respect, this is seeing one's nature and being unobstructed, this is taking refuge in oneself. What is the perfect reward body (complete Sambhogakaya)? It is like a lamp that can dispel a thousand years of darkness, one wisdom can extinguish ten thousand years of ignorance. Do not think about the past, what is past cannot be regained; always think about the future, with every thought complete and bright, one will naturally see one's own nature. Although good and evil are different, the fundamental nature has no difference, the nature without difference is called the true nature. In the true nature, not being tainted by good or evil, this is called the perfect reward body Buddha (complete Sambhogakaya Buddha). If one's nature gives rise to an evil thought, it will extinguish the good causes of countless kalpas; if one's nature gives rise to a good thought, it can exhaust countless evil deeds like the sands of the Ganges. Until attaining unsurpassed Bodhi, with every thought seeing one's own nature, not losing the original thought, this is called the reward body (Sambhogakaya). What are the billions of transformation bodies (Nirmanakaya)? If one does not contemplate the myriad dharmas, the nature is originally like emptiness. Once thought arises, it is called transformation. Thinking of evil things transforms into hell; thinking of good things transforms into heaven. Poison transforms into dragons and snakes, compassion transforms into Bodhisattvas, wisdom transforms into the upper realms, ignorance transforms into the lower realms. The transformations of one's nature are very numerous, deluded people cannot awaken to them, constantly giving rise to evil thoughts, always walking the evil paths. Turning back to a single good thought, wisdom immediately arises, this is called the self-nature transformation body Buddha (Nirmanakaya Buddha). Good Knowing Advisors! The Dharma body (Dharmakaya) is originally complete, with every thought the self-nature sees itself, that is the reward body Buddha (Sambhogakaya Buddha). From the reward body (Sambhogakaya) arising thought, that is the transformation body Buddha (Nirmanakaya Buddha). Oneself awakening, oneself cultivating the merits of one's own nature, is the true taking refuge. Skin and flesh are the physical body (Rupa), the physical body is a dwelling, it cannot be said to be taking refuge. Only by understanding the three bodies of self-nature can one recognize the self-nature Buddha. I have a formless verse, if you can uphold it, it will instantly cause the accumulated sins of countless kalpas to be extinguished. The verse says: 『Deluded people cultivate blessings but do not cultivate the path, only saying that cultivating blessings is the path, giving offerings and alms have boundless blessings, but the three evils in the heart are originally being created. Intending to use cultivating blessings to extinguish sins,
後世得福罪還在， 但向心中除罪緣， 名自性中真懺悔。 忽悟大乘真懺悔， 除邪行正即無罪， 學道常于自性觀， 即與諸佛同一類。 吾祖惟傳此頓法， 普愿見性同一體， 若欲當來覓法身， 離諸法相心中洗。 努力自見莫悠悠， 后念忽絕一世休， 若悟大乘得見性， 虔恭合掌至心求。」
師言：「善知識！總須誦取，依此修行，言下見性。雖去吾千里，如常在吾邊。於此言下不悟，即對面千里，何勤遠來。珍重！好去。」
一眾聞法，靡不開悟，歡喜奉行。
機緣第七
師自黃梅得法，回至韶州曹侯村，人無知者(他本云，師去時，至曹侯村，住九月餘。然師自言：「不經三十餘日便至黃梅。」此求道之切，豈有逗留？作去時者非是)。有儒士劉志略，禮遇甚厚。志略有姑為尼，名無盡藏，常誦《大涅槃經》。師暫聽，即知妙義，遂為解說。尼乃執卷問字，師曰：「字即不識，義即請問。」尼曰：「字尚不識，焉能會義？」師曰：「諸佛妙理，非關文字。」尼驚異之，遍告里中耆德云：「此是有道之士，宜請供養。」有魏(魏一作晉)武侯玄孫曹叔良及居民，競來瞻禮。時，寶林古寺，自隋末兵火已廢，遂于故基重建梵宇，延師居之。俄
【現代漢語翻譯】 現代漢語譯本： 後世即使得到福報，罪業仍然存在， 但只要從心中去除產生罪業的因緣，這才是從自性中發起的真正懺悔。 一旦領悟了大乘的真懺悔，去除邪惡的行為，奉行正道，罪業自然消除， 學道之人應當時常觀照自性，這樣就與諸佛屬於同一類。 我的祖師只傳授這種頓悟之法，普遍希望大家都能明心見性，達到同一境界， 如果想要在未來尋求法身，就要遠離一切法相，洗滌心中的雜念。 努力自己去證悟，不要懈怠， 如果后一念突然斷絕，這一生就結束了， 如果領悟了大乘佛法，就能明心見性，虔誠地合掌，真心祈求。』
六祖慧能大師說：『善知識！你們都要背誦這些話，依照這些話修行，在言語之下就能明心見性。即使你們離開我千里之遙，也像常常在我身邊一樣。如果聽了這些話仍然不能領悟，即使面對面也像隔著千里，又何必辛勤地遠道而來呢？珍重！好好走吧。』
大家聽了六祖慧能大師的開示，沒有不明白覺悟的，都歡喜地接受並實行。
機緣第七
六祖慧能大師從黃梅（地名，指五祖弘忍大師所在的黃梅山）得到佛法后，回到韶州（地名）曹侯村，沒有人認識他（其他版本說，六祖慧能大師離開黃梅時，到了曹侯村，住了九個多月。但是六祖慧能大師自己說：『不到三十多天就到了黃梅。』這是因為求道心切，怎麼會逗留呢？所以說是離開時到曹侯村的說法是不對的）。有個儒生叫劉志略，對六祖慧能大師非常尊敬。劉志略有個姑姑是尼姑，名叫無盡藏（人名），經常誦讀《大涅槃經》（佛經名）。六祖慧能大師稍微聽了一下，就明白了其中的精妙含義，於是為她講解。尼姑就拿著經卷向六祖慧能大師請教文字，六祖慧能大師說：『字我不認識，義理可以請問。』尼姑說：『字都不認識，怎麼能理解義理呢？』六祖慧能大師說：『諸佛的精妙道理，與文字無關。』尼姑感到非常驚訝，就告訴村裡的長者們說：『這位是有道之士，應該請他來供養。』有個魏（或晉）武侯的玄孫曹叔良以及當地居民，爭相前來瞻仰禮拜。當時，寶林古寺（寺廟名），從隋朝末年的戰火后就已經荒廢了，於是就在原來的地基上重建寺廟，請六祖慧能大師來居住。不久
【English Translation】 English version: Even if one gains blessings in later lives, the karmic consequences of sins still remain. But if one removes the causes of sin from the mind, that is true repentance arising from one's own nature (自性). Once one awakens to the true repentance of the Mahayana (大乘), eliminating evil actions and practicing the right path, sins will naturally disappear. Those who study the Way (道) should constantly observe their own nature (自性), and in this way, they will be of the same kind as all Buddhas. My Patriarch (祖) only transmitted this sudden enlightenment method (頓法), universally hoping that everyone can see their own nature (見性) and attain the same state. If you wish to seek the Dharma body (法身) in the future, you must be detached from all Dharma characteristics (法相) and cleanse your mind. Strive to see for yourselves, do not be idle, If the next thought suddenly ceases, this life is over, If you awaken to the Mahayana (大乘) and see your own nature (見性), reverently join your palms and sincerely seek it.'
The Master (六祖慧能大師) said: 'Good friends! You must all recite and practice according to these words, and you will see your own nature (見性) upon hearing them. Even if you are thousands of miles away from me, it is as if you are always by my side. If you do not awaken upon hearing these words, even face to face is like being thousands of miles apart. Why bother to come from afar? Take care! Farewell.'
The assembly, upon hearing the Dharma (法) , without exception, awakened and joyfully accepted and practiced it.
Chapter Seven: Circumstances and Conditions
After the Master (六祖慧能大師) received the Dharma (法) at Huangmei (黃梅, place name, refers to Huangmei Mountain where the Fifth Patriarch Hongren resided), he returned to Caohou Village (曹侯村, place name) in Shaozhou (韶州, place name), where no one knew him (another version says that when the Master left, he went to Caohou Village and stayed for more than nine months. However, the Master himself said: 'I arrived at Huangmei in less than thirty days.' This shows the eagerness to seek the Way (道), how could there be any delay? Therefore, the version that says he went to Caohou Village when he left is incorrect). There was a Confucian scholar named Liu Zhilue (劉志略, person's name), who treated the Master with great respect. Liu Zhilue had an aunt who was a nun, named Wujinzang (無盡藏, person's name), who often recited the Mahaparinirvana Sutra (《大涅槃經》, name of a Buddhist scripture). The Master listened briefly and immediately understood its profound meaning, so he explained it to her. The nun then held the scripture and asked the Master about the characters. The Master said: 'I do not recognize the characters, but you may ask about the meaning.' The nun said: 'If you do not recognize the characters, how can you understand the meaning?' The Master said: 'The wonderful principles of all Buddhas are not related to words.' The nun was amazed and told the elders in the village: 'This is a virtuous person, we should invite him to receive offerings.' Cao Shuliang (曹叔良, person's name), a great-grandson of Marquis Wu of Wei (魏武侯) (or Jin (晉)), and the residents came to pay their respects. At that time, Baolin Ancient Temple (寶林古寺, name of a temple) had been abandoned since the wars at the end of the Sui Dynasty (隋朝末年). So, they rebuilt the temple on the original site and invited the Master to reside there. Soon
成寶坊，師住九月餘日，又為惡黨尋逐，師乃遁於前山。被其縱火焚草木，師隱身挨入石中得免。石今有師趺坐膝痕，及衣布之紋，因名避難石。師憶五祖懷會止藏之囑，遂行隱於二邑焉。
僧法海，韶州曲江人也。初參祖師，問曰：「即心即佛，愿垂指諭。」師曰：「前念不生即心，后念不滅即佛；成一切相即心，離一切相即佛。吾若具說，窮劫不盡。聽吾偈曰：
「即心名慧， 即佛乃定， 定慧等持， 意中清凈。 悟此法門， 由汝習性， 用本無生， 雙修是正。」
法海言下大悟，以偈贊曰：
「即心元是佛， 不悟而自屈， 我知定慧因， 雙修離諸物。」
僧法達，洪州人，七歲出家，常誦《法華經》。來禮祖師，頭不至地。師訶曰：「禮不投地，何如不禮？汝心中必有一物。蘊習何事耶？」曰：「念《法華經》已及三千部。」師曰：「汝若念至萬部，得其經意，不以為勝，則與吾偕行。汝今負此事業，都不知過。聽吾偈曰：
「禮本折慢幢， 頭奚不至地？ 有我罪即生， 亡功福無比。」
師又曰：「汝名什麼？」曰：「法達。」師曰：「汝名法達，何曾達法？」復說偈曰：
「汝今名法達， 勤誦未休歇， 空誦但循聲，
【現代漢語翻譯】 現代漢語譯本 在成寶坊，六祖慧能大師在那裡住了九個多月，又因為被一夥惡人尋仇追趕，於是大師就逃到了前面的山裡。那些惡人放火焚燒草木，大師藏身躲進石頭中才得以倖免。那塊石頭現在還有大師跏趺而坐的膝蓋痕跡，以及衣服布料的紋路，因此被命名為避難石。大師回憶起五祖弘忍在懷會和止藏兩位禪師處的囑託，於是就隱居在曹溪和四會兩個地方。
僧人法海，是韶州曲江人。最初參拜六祖大師時，問道：『即心即佛』（當下這一念心就是佛），希望大師能夠給予開示。大師說：『前念不生就是心，后念不滅就是佛；成就一切現象就是心，脫離一切現象就是佛。』如果我詳細解說，窮盡時間也說不完。聽我的偈子：
『即心名為慧（般若智慧），即佛乃是定（禪定），定慧兩者同等保持，心中自然清凈。領悟這個法門，取決於你的習性，運用它的本體本來無生，定慧雙修才是正道。』
法海聽后當下大悟，用偈語讚歎說：
『即心原本就是佛，不覺悟只是自己委屈自己，我知道定和慧是成佛的因，定慧雙修就能脫離一切事物。』
僧人法達，是洪州人，七歲出家，經常誦讀《法華經》。來拜見六祖大師，頭不著地。大師呵斥說：『禮拜頭不著地，不如不禮拜！你心中必定有一物。你積累修習什麼呢？』法達說：『唸誦《法華經》已經三千部了。』大師說：『你如果唸到萬部，領會了經文的含義，不認為自己很了不起，那麼就可以與我同行。你現在揹負著這件事，都不知道自己的過錯。聽我的偈子：』
『禮拜原本是爲了折服傲慢之幢，為何頭不著地？心中有「我」罪過就會產生，忘掉功勞福德就無比廣大。』
大師又問：『你叫什麼名字？』回答說：『法達。』大師說：『你名叫法達，怎麼沒有通達佛法呢？』又說偈語：
『你現在名叫法達，勤奮誦經沒有停歇，只是空洞地誦讀，順著聲音。』
【English Translation】 English version At Chengbao Monastery, the Master stayed for more than nine months. Again, he was pursued by a gang of evil people, so he fled to the mountain in front. They set fire to the grass and trees, but the Master hid himself in a rock and escaped. The rock now has traces of the Master's seated knees and the texture of his clothing, and is therefore named the 'Escape Rock'. The Master recalled the Fifth Patriarch Hongren's instructions at Huaihui and Zhizang, and then went into seclusion in Caoqi and Si'hui.
The monk Fahai was a native of Qujiang in Shaozhou. He first visited the Patriarch and asked, 'The mind itself is the Buddha' (this very thought is the Buddha). I wish you would give me instructions.' The Master said, 'The non-arising of the preceding thought is the mind; the non-cessation of the subsequent thought is the Buddha; the accomplishment of all phenomena is the mind; the separation from all phenomena is the Buddha.' If I were to explain it in detail, I could not finish it in endless time. Listen to my verse:
'The mind itself is called wisdom (prajna), the Buddha is concentration (dhyana); concentration and wisdom are equally maintained, the mind is naturally pure. Understanding this Dharma gate depends on your habits; using its essence is originally unborn; cultivating both is the right path.'
Fahai had a great enlightenment upon hearing this, and praised it with a verse:
'The mind itself is originally the Buddha; not realizing it is only to wrong oneself; I know that concentration and wisdom are the cause, cultivating both separates from all things.'
The monk Fada was a native of Hongzhou. He left home at the age of seven and often recited the Lotus Sutra. He came to pay respects to the Patriarch, but his head did not touch the ground. The Master rebuked him, saying, 'If you bow without your head touching the ground, it is better not to bow! There must be something in your mind. What are you accumulating and practicing?' Fada said, 'I have recited the Lotus Sutra three thousand times.' The Master said, 'If you recite it ten thousand times and understand the meaning of the sutra, and do not think you are superior, then you can walk with me. Now you are burdened by this accomplishment and do not know your fault. Listen to my verse:'
'Bowing is originally to subdue the banner of arrogance; why does your head not touch the ground? If there is a 'self', sin will arise; forgetting merit, the blessings are boundless.'
The Master then asked, 'What is your name?' He replied, 'Fada.' The Master said, 'Your name is Fada, but how have you attained the Dharma?' He then spoke another verse:
'Now your name is Fada, diligently reciting without rest, but reciting emptily, only following the sound.'
明心號菩薩。 汝今有緣故， 吾今為汝說， 但信佛無言， 蓮華從口發。」
達聞偈，悔謝曰：「而今而後，當謙恭一切。弟子誦《法華經》，未解經義，心常有疑。和尚智慧廣大，愿略說經中義理。」師曰：「法達！法即甚達，汝心不達。經本無疑，汝心自疑。汝念此經，以何為宗？」達曰：「學人根性闇鈍，從來但依文誦唸，豈知宗趣？」師曰：「吾不識文字，汝試取經誦一遍，吾當為汝解說。」法達即高聲唸經，至譬喻品，師曰：「止！此經元來以因緣出世為宗，縱說多種譬喻，亦無越於此。何者因緣？經云：『諸佛世尊，唯以一大事因緣出現於世。』一大事者，佛之知見也。世人外迷著相，內迷著空；若能于相離相、于空離空，即是內外不迷。若悟此法，一念心開，是為開佛知見。佛，猶覺也。分為四門，開覺知見、示覺知見、悟覺知見、入覺知見。若聞開示，便能悟入，即覺知見，本來真性而得出現。汝慎勿錯解經意，見他道：『開示悟入，自是佛之知見。我輩無分。』若作此解，乃是謗經毀佛也。彼既是佛，已具知見，何用更開？汝今當信，佛知見者，只汝自心，更無別佛。蓋為一切眾生，自蔽光明，貪愛塵境，外緣內擾，甘受驅馳。便勞他世尊，從三昧起，種種苦口，勸令寢息，
【現代漢語翻譯】 現代漢語譯本： 明心（Mingxin，菩薩名號）菩薩。 你今與此有緣，我今為你解說，只要相信佛陀的教誨是無言的真理，那麼你的口中自然會涌現出智慧的蓮花。' 法達聽了偈語，懺悔感謝道：'從今以後，我應當謙虛恭敬一切。弟子誦讀《法華經》（Lotus Sutra），卻不理解經文的含義，心中常常有疑惑。和尚您智慧廣大，希望您能簡略地解釋經中的義理。' 師父說：'法達！法本來就通達，是你的心沒有通達。經書本身沒有疑問，是你自己心中有疑惑。你念誦這部經，以什麼作為宗旨呢？' 法達說：'弟子的根性愚鈍遲鈍，向來只是依照經文誦讀，哪裡知道它的宗旨和意趣呢？' 師父說：'我不識字，你試著取來經書誦讀一遍，我來為你解釋。' 法達就高聲唸誦經文，唸到《譬喻品》時，師父說：'停！這部經本來以諸佛因緣出世作為宗旨，即使說了多種譬喻，也沒有超出這個範圍。什麼是因緣呢？經中說：『諸佛世尊，唯以一大事因緣出現於世。』這『一大事』，就是佛的知見啊。世人向外迷惑于表象，向內迷惑于空無；如果能于表象中脫離表象，于空無中脫離空無，這就是內外都不迷惑。如果領悟了這個道理，一念之間心就開悟，這就是開啟佛的知見。佛，就是覺悟。分為四個方面：開覺知見、示覺知見、悟覺知見、入覺知見。如果聽聞開示，就能領悟而進入，那麼覺悟的知見，本來就存在於真性之中而得以顯現。你千萬不要錯誤地理解經文的含義，見到別人說：『開示悟入，那是佛的知見，我們沒有份。』如果這樣理解，那就是誹謗經文、詆譭佛陀。他們既然是佛，已經具備了知見，哪裡還需要再開啟呢？你現在應當相信，佛的知見，就是你自己的心，沒有其他的佛。因為一切眾生，自己遮蔽了光明，貪愛塵世的享樂，外面的事物牽引，內心的煩惱擾動，甘願被驅使奔波。因此才勞煩世尊，從禪定中起身，用種種苦口婆心的話語，勸導他們停止這些行為。
【English Translation】 English version: Mingxin (name of a Bodhisattva) Bodhisattva. 'You have affinity with this now, so I will explain it to you. Just believe that the Buddha's teachings are unspoken truth, and the lotus flower of wisdom will naturally spring from your mouth.' Having heard the verse, Fada repented and thanked him, saying, 'From now on, I should be humble and respectful to all. This disciple recites the 'Lotus Sutra' (Fahua Jing), but does not understand the meaning of the scriptures, and often has doubts in his heart. Venerable Monk, your wisdom is vast, I hope you can briefly explain the meaning of the scriptures.' The master said, 'Fada! The Dharma is inherently accessible, but your mind is not. The scriptures themselves have no doubts, but your own mind has doubts. What do you take as the purpose of reciting this scripture?' Fada said, 'This disciple's nature is dull and slow, and I have always only recited the scriptures according to the text, how would I know its purpose and meaning?' The master said, 'I do not know how to read, try to take the scriptures and recite them once, and I will explain them to you.' Fada then recited the scriptures aloud, and when he reached the 'Parable' chapter, the master said, 'Stop! This scripture originally takes the Buddhas' appearance in the world due to causes and conditions as its purpose, and even if it speaks of various parables, it does not go beyond this scope. What are causes and conditions? The scripture says: 'The Buddhas and World-Honored Ones appear in the world only for one great cause and condition.' This 'one great thing' is the Buddha's knowledge and vision. Worldly people are outwardly deluded by appearances and inwardly deluded by emptiness; if they can detach from appearances in appearances and detach from emptiness in emptiness, then they are not deluded inwardly or outwardly. If you understand this principle, your mind will be enlightened in an instant, and this is to open the Buddha's knowledge and vision. Buddha means enlightenment. It is divided into four aspects: opening the knowledge and vision of enlightenment, showing the knowledge and vision of enlightenment, realizing the knowledge and vision of enlightenment, and entering the knowledge and vision of enlightenment. If you hear the opening and showing, you can realize and enter, then the knowledge and vision of enlightenment originally exists in the true nature and can appear. You must not misunderstand the meaning of the scriptures, seeing others say: 'Opening, showing, realizing, and entering, that is the Buddha's knowledge and vision, we have no share.' If you understand it this way, then you are slandering the scriptures and defaming the Buddha. Since they are Buddhas, they already possess knowledge and vision, why would they need to open it again? You should now believe that the Buddha's knowledge and vision is only your own mind, there is no other Buddha. Because all sentient beings obscure their own light, greedily love the pleasures of the world, external things pull, internal troubles disturb, and willingly be driven and run around. Therefore, the World-Honored One takes the trouble to rise from samadhi, and with all kinds of earnest words, persuades them to stop these actions.
莫向外求，與佛無二。故云：『開佛知見。』吾亦勸一切人，于自心中，常開佛之知見。世人心邪，愚迷造罪，口善心惡，貪瞋嫉妒，諂佞我慢，侵人害物，自開眾生知見。若能正心，常生智慧，觀照自心，止惡行善，是自開佛之知見。汝須唸唸開佛知見，勿開眾生知見。開佛知見，即是出世；開眾生知見，即是世間。汝若但勞勞執念，以為功課者，何異牦牛愛尾。」達曰：「若然者，但得解義，不勞誦經耶？」師曰：「經有何過，豈障汝念？只為迷悟在人，損益由己。口誦心行，即是轉經；口誦心不行，即是被經轉。聽吾偈曰：
「心迷法華轉， 心悟轉法華， 誦經久不明， 與義作仇家。 無念念即正， 有唸唸成邪， 有無俱不計， 長御白牛車。」
達聞偈，不覺悲泣，言下大悟，而告師曰：「法達從昔已來，實未曾轉法華，乃被法華轉。」再啟曰：「經云：『諸大聲聞乃至菩薩，皆盡思共度量，不能測佛智。』今令凡夫但悟自心，便名佛之知見。自非上根，未免疑謗。又經說三車，羊鹿牛車與白牛之車，如何區別？愿和尚再垂開示。」師曰：「經意分明，汝自迷背。諸三乘人，不能測佛智者，患在度量也。饒伊盡思共推，轉加懸遠。佛本為凡夫說，不為佛說。此理若不肯信者，從
【現代漢語翻譯】 現代漢語譯本：不要向外尋求，（你的本性）與佛沒有差別。所以說：『開啟佛的知見。』我也勸所有的人，在自己的心中，常常開啟佛的知見。世人內心邪惡，愚昧迷惑而造罪，口頭上說好話，心裡卻惡毒，貪婪、嗔恨、嫉妒，諂媚、虛偽、傲慢，侵犯別人，傷害萬物，這是自己開啟眾生的知見。如果能夠端正心念，常常生出智慧，觀照自己的內心，停止作惡，行持善事，這就是自己開啟佛的知見。你必須唸唸開啟佛的知見，不要開啟眾生的知見。開啟佛的知見，就是出世；開啟眾生的知見，就是世間。你如果只是辛辛苦苦地執著唸誦，把它當作功課，那和牦牛喜愛自己的尾巴有什麼區別呢？」法達問道：「如果這樣說，只要理解經義，就不用費力誦經了嗎？」六祖慧能大師說：「經文有什麼過錯呢，難道會妨礙你念誦嗎？只是因為迷惑和覺悟在於人自己，損失和利益也由自己決定。口中誦經，心中實行，這就是轉經；口中誦經，心中不實行，這就是被經轉。聽我說一首偈： 『心迷時被《法華經》（指《妙法蓮華經》）所轉，心悟時就能轉《法華經》，誦經很久卻不明白經義，（這樣的人）與經義成了仇家。沒有念頭的時候就是正，有了念頭就成了邪，有和無都不去計較，（這樣的人）才能長久地駕馭白牛車。』 法達聽了偈語，不禁悲傷哭泣，當下大悟，對六祖慧能大師說：『法達從前到現在，實在未曾轉《法華經》，而是被《法華經》所轉。』再次請教說：『經上說：『諸位大聲聞（指阿羅漢）乃至菩薩，都盡力思考共同推測，也不能測度佛的智慧。』現在卻讓凡夫只要領悟自己的心，就稱為佛的知見。如果不是上等根器的人，難免會產生懷疑和誹謗。還有經上說的三車，羊車、鹿車、牛車和白牛車，應該如何區別？希望和尚再次開示。』六祖慧能大師說：『經文的意義很明白，是你自己迷惑背離了。各位修習三乘（指聲聞乘、緣覺乘、菩薩乘）的人，不能測度佛的智慧，病就在於他們的度量。即使讓他們盡力思考共同推測，反而更加遙遠。佛本來是為凡夫說法，不是為佛說法。這個道理如果不肯相信，就從
【English Translation】 English version: Do not seek externally, (your nature) is no different from the Buddha. Therefore, it is said: 'Open the knowledge and vision of the Buddha.' I also advise everyone to constantly open the knowledge and vision of the Buddha in their own minds. Worldly people have evil minds, are foolish and deluded, creating sins, speaking good words but having evil hearts, being greedy, hateful, jealous, flattering, deceitful, arrogant, harming others and injuring beings; this is opening the knowledge and vision of sentient beings themselves. If one can rectify their mind, constantly generate wisdom, observe their own mind, stop evil and do good, this is opening the knowledge and vision of the Buddha themselves. You must open the knowledge and vision of the Buddha in every thought, do not open the knowledge and vision of sentient beings. Opening the knowledge and vision of the Buddha is to transcend the world; opening the knowledge and vision of sentient beings is to be in the world. If you merely laboriously cling to recitation, taking it as a task, how is that different from a yak loving its own tail?' Fada asked: 'If that is so, is it enough to understand the meaning, without laboriously reciting the scriptures?' The Sixth Patriarch Huineng (the Sixth Patriarch of Zen Buddhism) said: 'What fault does the scripture have? Would it hinder your recitation? It is only because delusion and enlightenment lie within oneself, and loss and gain are determined by oneself. Reciting the scriptures with the mouth and practicing with the heart is turning the scriptures; reciting the scriptures with the mouth but not practicing with the heart is being turned by the scriptures. Listen to my verse: 'When the mind is deluded, it is turned by the Lotus Sutra (referring to the Wonderful Dharma Lotus Flower Sutra); when the mind is enlightened, it can turn the Lotus Sutra. Reciting the scriptures for a long time without understanding the meaning, (such a person) becomes an enemy of the meaning. When there is no thought, that is right; when there is thought, it becomes evil. Not calculating existence or non-existence, (such a person) can forever drive the white ox cart.' Upon hearing the verse, Fada could not help but weep with sorrow, and immediately attained great enlightenment. He said to the Sixth Patriarch Huineng: 'Fada has never truly turned the Lotus Sutra from the past until now, but has been turned by the Lotus Sutra.' He further inquired: 'The scripture says: 'All the great Shravakas (referring to Arhats) and even Bodhisattvas, even if they exhaust their thoughts and jointly measure, cannot fathom the wisdom of the Buddha.' Now, to say that ordinary people only need to realize their own mind to be called the knowledge and vision of the Buddha, if they are not of superior capacity, they will inevitably have doubts and slanders. Also, the scripture speaks of the three carts, the goat cart, the deer cart, the ox cart, and the white ox cart. How should they be distinguished? I hope the Venerable One will further enlighten me.' The Sixth Patriarch Huineng said: 'The meaning of the scripture is clear, it is you who are deluded and have turned away from it. Those who practice the Three Vehicles (referring to the Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) cannot fathom the wisdom of the Buddha, the problem lies in their measuring. Even if they exhaust their thoughts and jointly speculate, they will only become more distant. The Buddha originally spoke for ordinary people, not for Buddhas. If you are unwilling to believe this principle, then from
他退席。殊不知，坐卻白牛車，更于門外覓三車。況經文明向汝道：『唯一佛乘，無有餘乘若二若三。』乃至無數方便，種種因緣譬喻言詞，是法皆為一佛乘故。汝何不省，三車是假，為昔時故；一乘是實，為今時故。只教汝去假歸實，歸實之後，實亦無名。應知所有珍財，盡屬于汝，由汝受用，更不作父想，亦不作子想，亦無用想。是名持法華經，從劫至劫，手不釋卷，從晝至夜，無不念時也。」
達蒙啓發，踴躍歡喜，以偈贊曰：
「經誦三千部， 曹溪一句亡， 未明出世旨， 寧歇累生狂。 羊鹿牛權設， 初中后善揚， 誰知火宅內， 元是法中王。」
師曰：「汝今後方可名唸經僧也。」達從此領玄旨，亦不輟誦經。
僧智通，壽州安豐人。初看《楞伽經》。約千餘遍，而不會三身四智。禮師求解其義，師曰：「三身者，清凈法身，汝之性也；圓滿報身，汝之智也；千百億化身，汝之行也。若離本性，別說三身，即名有身無智；若悟三身無有自性，即明四智菩提。聽吾偈曰：
「自性具三身， 發明成四智， 不離見聞緣， 超然登佛地。 吾今為汝說， 諦信永無迷， 莫學馳求者， 終日說菩提。」
通再啟曰：「四智之義，可得聞乎？
【現代漢語翻譯】 現代漢語譯本：他退出了座位。卻不知道，自己本來就坐在白牛車（象徵著最高的佛法）上，反而還要到門外去尋找羊車、鹿車、牛車（象徵著小乘佛法）。《法華經》明明已經告訴你：『只有唯一佛乘，沒有其他的乘，無論是二乘還是三乘。』乃至無數的方便法門，種種的因緣譬喻言詞，這些法都是爲了唯一佛乘的緣故。你為什麼不明白，三車是虛假的，是爲了適應過去的情況而設；一乘是真實的，是爲了現在的需要。只是教你捨棄虛假的，迴歸真實的，迴歸真實之後，真實也無名可立。應該知道所有的珍寶財富，都屬於你，由你受用，更不要再作父子之想，也不要有用的想法。這才是真正地持誦《法華經》，從劫至劫，手不離經卷，從白天到夜晚，沒有不念誦的時候。』 達蒙因此得到啓發，踴躍歡喜，用偈頌讚嘆道： 『誦經三千部，曹溪一句亡，未明出世旨，寧歇累生狂。 羊鹿牛權設，初中后善揚，誰知火宅內，元是法中王。』 六祖慧能大師說：『你從今以後才可以稱爲念經的僧人了。』達蒙從此領悟了玄妙的旨意，也不停止誦經。 僧人智通，是壽州安豐人。最初閱讀《楞伽經》，大約讀了一千多遍，卻不明白三身（法身、報身、應身）四智（大圓鏡智、平等性智、妙觀察智、成所作智）的含義。於是向六祖慧能大師請教，請求解釋其中的意義。六祖慧能大師說：『三身，清凈法身，就是你的本性；圓滿報身，就是你的智慧；千百億化身，就是你的行為。如果離開本性，另外去談論三身，就叫做有身無智；如果領悟到三身沒有自性，就明白了四智菩提。聽我的偈頌：』 『自性具三身，發明成四智，不離見聞緣，超然登佛地。 吾今為汝說，諦信永無迷，莫學馳求者，終日說菩提。』 智通再次請教說：『四智的含義，可以聽聞嗎？』
【English Translation】 English version: He withdrew from his seat. Little did he know that he was already sitting in the White Ox Cart (symbolizing the highest Dharma), yet he was seeking the three carts (symbolizing the lesser vehicles of Dharma) outside the gate. The Lotus Sutra clearly tells you: 'There is only the One Buddha Vehicle; there are no other vehicles, whether two or three.' Even the countless expedient means, various causes and conditions, parables, and words are all for the sake of the One Buddha Vehicle. Why don't you understand that the three carts are provisional, set up for the sake of the past; the One Vehicle is real, for the sake of the present. It only teaches you to abandon the provisional and return to the real; after returning to the real, even the real has no name to establish. You should know that all the precious treasures belong to you, for you to enjoy; do not have thoughts of father and son, nor thoughts of usefulness. This is truly upholding the Lotus Sutra, from kalpa to kalpa, never releasing the scroll from your hand, from day to night, never without reciting it.' Damo was thus enlightened, leaping with joy, and praised with a verse: 'Reciting the sutras three thousand times, one phrase from Caoxi (referring to Huineng) obliterates it all; not understanding the purpose of transcending the world, how can accumulated lifetimes of madness cease? The sheep, deer, and ox are expediently established, the initial, middle, and final teachings are well proclaimed; who knows that within the burning house (referring to the world of suffering), the original nature is the King of Dharma.' The Sixth Patriarch Huineng said: 'From now on, you can be called a sutra-reciting monk.' Damo henceforth understood the profound meaning and did not cease reciting the sutras. The monk Zhitong was from Anfeng in Shouzhou. He initially read the Lankavatara Sutra about a thousand times, but did not understand the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and Four Wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom). He then asked the Sixth Patriarch Huineng for an explanation of its meaning. The Sixth Patriarch Huineng said: 'The Three Bodies—the pure Dharmakaya is your nature; the perfect Sambhogakaya is your wisdom; the hundreds of billions of Nirmanakayas are your actions. If you separate from your original nature and discuss the Three Bodies separately, it is called having bodies without wisdom; if you realize that the Three Bodies have no self-nature, then you understand the Four Wisdoms of Bodhi. Listen to my verse:' 'The self-nature possesses the Three Bodies, manifesting into the Four Wisdoms, not separate from seeing and hearing, transcending to ascend the Buddha ground. I now explain it to you, believe sincerely and never be confused, do not learn from those who seek outwardly, speaking of Bodhi all day long.' Zhitong asked again: 'Can the meaning of the Four Wisdoms be heard?'
」師曰：「既會三身，便明四智。何更問耶？若離三身，別談四智，此名有智無身。即此有智，還成無智。」復說偈曰：
「大圓鏡智性清凈， 平等性智心無病， 妙觀察智見非功， 成所作智同圓鏡。 五八六七果因轉， 但用名言無實性， 若於轉處不留情， 繁興永處那伽定。」
(如上轉識為智也。教中雲，轉前五識為成所作智，轉第六識為妙觀察智，轉第七識為平等性智，轉第八識為大圓鏡智。雖六七因中轉，五八果上轉，但轉其名而不轉其體也)。
通頓悟性智，遂呈偈曰：
「三身元我體， 四智本心明， 身智融無礙， 應物任隨形。 起修皆妄動， 守住匪真精， 妙旨因師曉， 終亡染污名。」
僧智常，信州貴溪人，髫年出家，志求見性。一日參禮，師問曰：「汝從何來？欲求何事？」曰：「學人近往洪州白峰山禮大通和尚，蒙示見性成佛之義。未決狐疑，遠來投禮，伏望和尚慈悲指示。」師曰：「彼有何言句？汝試舉看。」曰：「智常到彼，凡經三月，未蒙示誨。為法切故，一夕獨入丈室，請問：『如何是某甲本心本性？』大通乃曰：『汝見虛空否？』對曰：『見。』彼曰：『汝見虛空有相貌否？』對曰：『虛空無形，有何相貌？』
【現代漢語翻譯】 現代漢語譯本 師父說：『既然領會了三身（Trikaya，佛的三種化身），自然就明白了四智（Four Wisdoms）。還問什麼呢？如果離開三身，另外談論四智，這就叫做有智無身。即使這樣有智，最終還是變成無智。』 師父又說偈語： 『大圓鏡智（Mahādarśa-jñāna）性清凈，平等性智（Samatā-jñāna）心無病，妙觀察智（Pratyavekṣaṇa-jñāna）見非功，成所作智（Kṛtyānuṣṭhāna-jñāna）同圓鏡。 五八六七果因轉，但用名言無實性，若於轉處不留情，繁興永處那伽定。』 （如上所說，轉變識為智。教義中說，轉變前五識為成所作智，轉變第六識為妙觀察智，轉變第七識為平等性智，轉變第八識為大圓鏡智。雖然第六、七識在因位上轉變，第五、八識在果位上轉變，但只是轉變名稱，而不是轉變本體。） 僧人領悟了頓悟的自性智慧，於是呈上偈語說： 『三身元我體，四智本心明，身智融無礙，應物任隨形。 起修皆妄動，守住匪真精，妙旨因師曉，終亡染污名。』 僧人智常，是信州貴溪人，年幼出家，立志要明心見性。一天，他參拜六祖慧能，六祖問：『你從哪裡來？想要求什麼事？』 智常回答：『弟子最近前往洪州白峰山，參拜大通和尚，蒙他開示見性成佛的道理。心中還有疑惑沒有解決，所以遠道而來拜見您，希望和尚慈悲指示。』 六祖問：『他說了什麼話？你試著說來聽聽。』 智常回答：『弟子到他那裡，已經三個月了，沒有得到他的教誨。因為求法心切，一天晚上獨自進入他的房間，請問：『如何是弟子的本心本性？』大通和尚就說：『你看見虛空嗎？』弟子回答：『看見了。』大通和尚說：『你看見虛空有相貌嗎？』弟子回答：『虛空沒有形狀，哪裡有什麼相貌？』
【English Translation】 English version The Master said, 'Since you have understood the Trikaya (三身, the three bodies of the Buddha), you will naturally understand the Four Wisdoms (四智). What more is there to ask? If you discuss the Four Wisdoms separately from the Trikaya, it is called having wisdom without a body. Even with such wisdom, it will ultimately become no wisdom.' The Master further spoke in verse: 'The Mahādarśa-jñāna (大圓鏡智, Great Perfect Mirror Wisdom) is pure in nature, the Samatā-jñāna (平等性智, Wisdom of Equality) has no sickness in the mind, the Pratyavekṣaṇa-jñāna (妙觀察智, Wisdom of Discriminating Awareness) sees without effort, the Kṛtyānuṣṭhāna-jñāna (成所作智, Wisdom of Accomplishing Activities) is like a round mirror. The fifth, eighth, sixth, and seventh [consciousnesses] transform from cause to effect, only using names without real substance. If you do not dwell on the place of transformation, abundant activities will eternally abide in the Nāga Samādhi.' (As mentioned above, transforming consciousness into wisdom. The teachings say that transforming the first five consciousnesses is the Wisdom of Accomplishing Activities, transforming the sixth consciousness is the Wisdom of Discriminating Awareness, transforming the seventh consciousness is the Wisdom of Equality, and transforming the eighth consciousness is the Great Perfect Mirror Wisdom. Although the sixth and seventh consciousnesses transform in the causal stage, and the fifth and eighth consciousnesses transform in the resultant stage, only the names are transformed, not the essence.) The monk understood the sudden enlightenment of inherent wisdom, and then presented a verse saying: 'The Trikaya is originally my body, the Four Wisdoms are inherently bright in the mind, body and wisdom merge without obstruction, responding to things and following forms at will. Initiating cultivation is all false movement, clinging to it is not true essence, the profound meaning is understood through the Master, ultimately eliminating the name of defilement.' The monk Zhichang (智常), was a native of Guixi (貴溪) in Xinzhou (信州). He left home at a young age, determined to see his nature. One day, he paid respects to the Sixth Patriarch, who asked, 'Where do you come from? What do you seek?' Zhichang replied, 'This disciple recently went to Baifeng Mountain (白峰山) in Hongzhou (洪州) to pay respects to the Great Master Datong (大通和尚), and was taught the meaning of seeing one's nature and becoming a Buddha. There are still doubts in my mind that have not been resolved, so I have come from afar to pay respects to you, hoping that the Master will compassionately instruct me.' The Sixth Patriarch asked, 'What did he say? Try to tell me.' Zhichang replied, 'This disciple has been there for three months, and has not received his teachings. Because of my eagerness to seek the Dharma, one night I entered his room alone and asked, 'What is this disciple's original mind and original nature?' The Great Master Datong then said, 'Do you see the void?' I replied, 'I see it.' The Great Master Datong said, 'Do you see the void having a form?' I replied, 'The void has no form, how can it have a form?'
彼曰：『汝之本性，猶如虛空，了無一物可見，是名正見；無一物可知，是名真知。無有青黃長短，但見本源清凈，覺體圓明，即名見性成佛，亦名如來知見。』學人雖聞此說，猶未決了，乞和尚開示。」師曰：「彼師所說，猶存見知，故令汝未了。吾今示汝一偈：
「不見一法存無見， 大似浮雲遮日面， 不知一法守空知， 還如太虛生閃電。 此之知見瞥然興， 錯認何曾解方便， 汝當一念自知非， 自己靈光常顯現。」
常聞偈已，心意豁然。乃述偈曰：
「無端起知見， 著相求菩提， 情存一念悟， 甯越昔時迷。 自性覺源體， 隨照枉遷流， 不入祖師室， 茫然趣兩頭。」
智常一日問師曰：「佛說三乘法，又言最上乘。弟子未解，愿為教授。」師曰：「汝觀自本心，莫著外法相。法無四乘，人心自有等差。見聞轉誦是小乘；悟法解義是中乘；依法修行是大乘；萬法盡通，萬法俱備，一切不染，離諸法相，一無所得，名最上乘。乘是行義，不在口爭。汝須自修，莫問吾也。一切時中，自性自如。」常禮謝執侍，終師之世。
僧志道，廣州南海人也。請益曰：「學人自出家，覽《涅槃經》十載有餘，未明大意，愿和尚垂誨。」師曰：「汝何處
未明？」曰：「諸行無常，是生滅法；生滅滅已，寂滅為樂。於此疑惑。」師曰：「汝作么生疑？」曰：「一切眾生皆有二身，謂色身、法身也。色身無常，有生有滅；法身有常，無知無覺。經云：『生滅滅已，寂滅為樂』者，不審何身寂滅？何身受樂？若色身者，色身滅時，四大分散，全然是苦，苦不可言樂。若法身寂滅，即同草木瓦石，誰當受樂？又法性是生滅之體，五蘊是生滅之用，一體五用，生滅是常。生則從體起用，滅則攝用歸體。若聽更生，即有情之類，不斷不滅；若不聽更生，則永歸寂滅，同於無情之物。如是，則一切諸法被涅槃之所禁伏，尚不得生，何樂之有？」師曰：「汝是釋子，何習外道斷常邪見，而議最上乘法？據汝所說，即色身外別有法身，離生滅求于寂滅。又推涅槃常樂，言有身受用。斯乃執吝生死，耽著世樂。汝今當知，佛為一切迷人，認五蘊和合為自體相，分別一切法為外塵相，好生惡死，唸唸遷流，不知夢幻虛假，枉受輪迴。以常樂涅槃翻為苦相，終日馳求。佛愍此故，乃示涅槃真樂。剎那無有生相，剎那無有滅相，更無生滅可滅，是則寂滅現前。當現前時，亦無現前之量，乃謂常樂。此樂無有受者，亦無不受者，豈有一體五用之名？何況更言涅槃禁伏諸法，令永不生。斯乃謗佛毀
【現代漢語翻譯】 現代漢語譯本： 『還不明白嗎？』（慧明）說：『諸行無常，是生滅法；生滅滅已，寂滅為樂。我對這個有疑惑。』 六祖大師說：『你是怎麼疑惑的？』 （慧明）說：『一切眾生都有二身，即色身和法身。色身無常，有生有滅；法身有常，無知無覺。《經》中說：「生滅滅已，寂滅為樂」，不知道是哪個身寂滅？哪個身感受快樂？如果是色身，色身滅時，四大分散，全然是苦，苦不可言樂。如果法身寂滅，就如同草木瓦石，誰來感受快樂？而且法性是生滅的本體，五蘊是生滅的作用，一體五用，生滅是常。生則從本體起作用，滅則攝作用歸本體。如果允許再生，那麼有情之類，不斷不滅；如果不允許再生，就永遠歸於寂滅，等同於無情之物。這樣，一切諸法都被涅槃所禁伏，尚且不得生，哪裡有快樂可言？』 六祖大師說：『你是佛弟子，為何學習外道的斷滅和常存的邪見，來議論最上乘的佛法？按照你所說，就是色身外別有一個法身，離開生滅去尋求寂滅。又推究涅槃的常樂，說有身去受用。這是執著于生死，貪戀世間的快樂。你現在應當知道，佛是爲了所有迷惑的人，把五蘊和合當作自身之相，分別一切法為外在塵相，貪生怕死，唸唸遷流，不知道夢幻的虛假，白白地遭受輪迴。把常樂的涅槃反而看作是苦相，終日奔波追求。佛憐憫這些，才顯示涅槃的真樂。剎那間沒有生相，剎那間沒有滅相，更沒有生滅可以滅除，這就是寂滅現前。當寂滅現前時，也沒有現前的限量，這才叫做常樂。這種快樂沒有受者，也沒有不受者，哪裡有一體五用的說法？何況還說涅槃禁伏諸法，讓它們永遠不生。這簡直是誹謗佛陀，譭謗』
【English Translation】 English version: 'Still not clear?' (Huiming) said, 'All conditioned things are impermanent, they are subject to arising and ceasing; with arising and ceasing ceasing, Nirvana is bliss. I have doubts about this.' The Sixth Patriarch said, 'How are you doubting?' (Huiming) said, 'All sentient beings have two bodies, namely the physical body (rupa-kaya) and the Dharma body (dharma-kaya). The physical body is impermanent, subject to arising and ceasing; the Dharma body is permanent, without knowledge or awareness. The Sutra says, 'With arising and ceasing ceasing, Nirvana is bliss,' I don't know which body ceases? Which body experiences bliss? If it is the physical body, when the physical body ceases, the four great elements (earth, water, fire, wind) disperse, it is entirely suffering, suffering cannot be called bliss. If the Dharma body ceases, it is the same as grass, trees, tiles, and stones, who will experience bliss? Moreover, Dharma-nature (dharma-dhatu) is the substance of arising and ceasing, the five aggregates (skandhas) are the function of arising and ceasing, one substance with five functions, arising and ceasing is constant. Arising is the function arising from the substance, ceasing is the function returning to the substance. If rebirth is allowed, then sentient beings will be continuous and not cease; if rebirth is not allowed, then they will eternally return to Nirvana, the same as inanimate objects. In this way, all dharmas are suppressed by Nirvana, not even allowed to arise, where is there any bliss?' The Sixth Patriarch said, 'You are a disciple of the Buddha, why do you study the annihilationist and eternalist heretical views of external paths, and discuss the supreme vehicle of the Dharma? According to what you say, there is a Dharma body separate from the physical body, seeking Nirvana apart from arising and ceasing. Furthermore, you infer that Nirvana is permanent bliss, saying that a body experiences it. This is clinging to birth and death, indulging in worldly pleasures. You should know now that the Buddha, for all deluded people who recognize the union of the five aggregates as their own self-image, and distinguish all dharmas as external dust-images, who love life and fear death, with thoughts constantly changing, not knowing the illusion of dreams, vainly suffering in reincarnation. They turn the permanent bliss of Nirvana into an image of suffering, running around seeking it all day long. The Buddha, pitying this, then reveals the true bliss of Nirvana. In an instant there is no arising, in an instant there is no ceasing, there is no more arising and ceasing to be extinguished, this is the manifestation of Nirvana. When Nirvana manifests, there is no measure of manifestation, this is called permanent bliss. This bliss has no experiencer, and also no non-experiencer, where is there the saying of one substance with five functions? Moreover, to say that Nirvana suppresses all dharmas, causing them to never arise, is simply slandering the Buddha, defaming'
法。聽吾偈曰：
「無上大涅槃， 圓明常寂照， 凡愚謂之死， 外道執為斷， 諸求二乘人， 目以為無作， 盡屬情所計， 六十二見本。 妄立虛假名， 何為真實義， 惟有過量人， 通達無取捨。 以知五蘊法， 及以蘊中我， 外現眾色象， 一一音聲相， 平等如夢幻， 不起凡聖見， 不作涅槃解， 二邊三際斷。 常應諸根用， 而不起用想， 分別一切法， 不起分別想。 劫火燒海底， 風鼓山相擊， 真常寂滅樂， 涅槃相如是。 吾今強言說， 令汝舍邪見， 汝勿隨言解， 許汝知少分。」
志道聞偈大悟，踴躍作禮而退。
行思禪師，生吉州安城劉氏。聞曹溪法席盛化，逕來參禮，遂問曰：「當何所務，即不落階級？」師曰：「汝曾作什麼來？」曰：「聖諦亦不為。」師曰：「落何階級？」曰：「聖諦尚不為，何階級之有？」師深器之，令思首眾。一日，師謂曰：「汝當分化一方，無令斷絕。」思既得法，遂回吉州青原山，弘法紹化(謚弘濟禪師)。
懷讓禪師，金州杜氏子也。初謁嵩山安國師，安發之曹溪參扣。讓至禮拜，師曰：「甚處來？」曰：「嵩山。」師曰：「什麼物？恁么來？」
【現代漢語翻譯】 現代漢語譯本： 六祖慧能說：『聽我說偈：』 『無上大涅槃（Nirvana，佛教用語，指超越生死的境界），圓滿光明，常恒寂靜照耀。 凡夫俗子認為這是死亡，外道之人執著地認為是斷滅， 那些追求聲聞、緣覺二乘果位的人，認為涅槃是無所作為。 這些都是情感的計度，是六十二種邪見的根本。 虛妄地建立虛假的名相，哪裡有真實的意義呢？ 只有超越常人的人，才能通達無所取捨的境界。 因為他們瞭解五蘊（Skandha，佛教用語，指構成個體存在的五種要素：色、受、想、行、識）之法，以及五蘊中所謂的『我』， 外在顯現的各種色相，以及每一種音聲， 都平等如夢幻泡影，不生起凡夫和聖人的分別見解， 不將涅槃理解為某種固定的東西，斷絕二邊（指有和無等相對的概念）和過去、現在、未來三際（時間）。 常常運用六根（指眼、耳、鼻、舌、身、意），卻不生起運用的念頭， 分別一切諸法，卻不生起分別的念頭。 即使劫火焚燒海底，狂風吹動山峰互相撞擊， 那真常、寂滅的快樂，涅槃的境界就是這樣。 我現在勉強用語言來說明，是爲了讓你們捨棄邪見， 你們不要隨著我的言語去理解，允許你們知道少許的部分。』 志道聽了偈語后，大徹大悟，歡喜踴躍地行禮後退下。 行思禪師，是吉州安城劉氏之子。聽聞曹溪（地名，指六祖慧能的道場）的佛法興盛，就直接前去參拜，於是問道：『應當做什麼，才能不落入階級（指修行次第）？』六祖慧能說：『你曾經做什麼來？』行思說：『聖諦（Arya-satya，佛教用語，指四聖諦：苦、集、滅、道）也不做。』六祖慧能說：『落入什麼階級？』行思說：『聖諦尚且不做，哪裡有什麼階級？』六祖慧能深深地器重他，讓他擔任僧眾的首領。有一天，六祖慧能對他說：『你應該到一方去弘揚佛法，不要讓佛法斷絕。』行思得到佛法后，就回到吉州青原山，弘揚佛法教化眾生（謚號為弘濟禪師）。 懷讓禪師，是金州杜氏之子。最初拜謁嵩山安國師，安國師讓他去曹溪參拜六祖慧能。懷讓到達后禮拜，六祖慧能說：『從哪裡來？』懷讓說：『嵩山。』六祖慧能說：『什麼東西？這樣來的？』
【English Translation】 English version: Huineng said: 'Listen to my verse:' 'Supreme great Nirvana (Nirvana, a Buddhist term referring to the state beyond life and death), perfectly bright, eternally tranquil and illuminating. Ordinary people call it death, while heretics stubbornly believe it is annihilation. Those who seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) think of it as non-action. All these are emotional calculations, the root of sixty-two wrong views. Falsely establishing illusory names, where is the true meaning? Only those who transcend ordinary people can understand the state of non-acceptance and non-rejection. Because they understand the Dharma of the Five Skandhas (Skandha, a Buddhist term referring to the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness), and the so-called 'self' within the Skandhas, The various forms that appear externally, and every sound, Are all equally like dreams and illusions, not giving rise to the discriminating views of ordinary people and sages. Not understanding Nirvana as something fixed, cutting off the two extremes (referring to relative concepts such as existence and non-existence) and the three periods of time (past, present, and future). Constantly using the six senses (referring to eye, ear, nose, tongue, body, and mind), yet not giving rise to the thought of using, Distinguishing all Dharmas, yet not giving rise to the thought of distinguishing. Even if the fire at the end of the kalpa burns the seabed, and the wind blows the mountains to collide with each other, That true, constant, tranquil, and blissful joy, the state of Nirvana is like this. I am now reluctantly explaining it in words, in order to let you abandon wrong views, Do not understand according to my words, I allow you to know a small part.' After Zhidao heard the verse, he had a great enlightenment, joyfully prostrated and withdrew. Chan Master Xingsi was a native of the Liu family in Ancheng, Jizhou. Hearing that the Dharma assembly at Caoxi (place name, referring to Huineng's monastery) was flourishing, he went directly to pay homage and asked: 'What should one do so as not to fall into stages (referring to the stages of practice)?' Huineng said: 'What have you done before?' Xingsi said: 'Even the Noble Truths (Arya-satya, a Buddhist term referring to the Four Noble Truths: suffering, origin, cessation, and path) are not done.' Huineng said: 'What stage do you fall into?' Xingsi said: 'Since the Noble Truths are not done, what stages are there?' Huineng deeply valued him and made him the leader of the Sangha. One day, Huineng said to him: 'You should go to one direction to propagate the Dharma, do not let the Dharma be cut off.' After Xingsi obtained the Dharma, he returned to Qingyuan Mountain in Jizhou to propagate the Dharma and teach sentient beings (posthumous title: Chan Master Hongji). Chan Master Huairang was the son of the Du family in Jinzhou. He first visited National Teacher Anguo of Mount Song, who sent him to Caoxi to visit Huineng. When Huairang arrived, he prostrated, and Huineng said: 'Where do you come from?' Huairang said: 'Mount Song.' Huineng said: 'What thing? Came like this?'
曰：「說似一物即不中。」師曰：「還可修證否？」曰：「修證即不無，污染即不得。」師曰：「只此不污染，諸佛之所護念。汝既如是，吾亦如是。西天般若多羅讖，汝足下出一馬駒，踏殺天下人。應在汝心，不須速說(一本無西天以下二十七字)。」讓豁然契會，遂執侍左右一十五載，日臻玄奧。后往南嶽，大闡禪宗(敕謚大慧禪師)。
永嘉玄覺禪師，溫州戴氏子。少習經論，精天臺止觀法門。因看《維摩經》發明心地。偶師弟子玄策相訪，與其劇談，出言暗合諸祖。策云：「仁者得法師誰？」曰：「我聽方等經論，各有師承。後於《維摩經》悟佛心宗，未有證明者。」策云：「威音王已前即得，威音王已后，無師自悟，儘是天然外道。」曰：「愿仁者為我證據。」策云：「我言輕。曹溪有六祖大師，四方雲集，並是受法者。若去，則與偕行。」覺遂同策來參，繞師三匝，振錫而立。師曰：「夫沙門者，具三千威儀、八萬細行。大德自何方而來，生大我慢？」覺曰：「生死事大，無常迅速。」師曰：「何不體取無生，了無速乎？」曰：「體即無生，了本無速。」師曰：「如是，如是！」玄覺方具威儀禮拜，須臾告辭。師曰：「返太速乎？」曰：「本自非動，豈有速耶？」師曰：「誰知非動？」曰：「仁者
【現代漢語翻譯】 現代漢語譯本： 慧能問道：『如果說像一個事物，那就不對了。』 懷讓禪師說：『還可以修證嗎？』 慧能答道：『修證不是沒有，但污染是不可以的。』 懷讓禪師說：『就憑這不污染的本性，諸佛都在護念著你。你既然這樣，我也是這樣。西天般若多羅（Prajnatara，印度禪宗祖師）曾預言，你的足下會出一匹馬駒，踏殺天下人。這應驗在你心中，不必急著說出來（一版本沒有「西天」以下二十七字）。』 懷讓禪師豁然領會，於是侍奉在慧能左右十五年，日益精進，領悟玄奧。後來前往南嶽，大力弘揚禪宗（皇帝敕封謚號為大慧禪師）。
永嘉玄覺禪師，是溫州戴氏之子。年輕時學習經論，精通天臺宗的止觀法門。因為閱讀《維摩詰經》（Vimalakirti Sutra）而開悟心地。偶然遇到慧能的弟子玄策來訪，與他深入交談，所說的話暗合禪宗諸祖的意旨。玄策問道：『仁者從哪位老師那裡得法？』 玄覺答道：『我聽聞方等經論，各有師承。後來從《維摩詰經》領悟佛心宗，但還沒有得到印證。』 玄策說：『威音王（過去佛名）以前還可以說是自悟，威音王以後，沒有老師而自悟的，都是天然外道。』 玄覺說：『希望仁者為我印證。』 玄策說：『我的話份量輕。曹溪有六祖大師，四方的人都雲集在那裡，都是來接受佛法的。如果去，我可以和你一起去。』 玄覺於是和玄策一起來參拜慧能，繞著慧能走了三圈，振動錫杖而站立。慧能說：『出家人，應該具備三千威儀、八萬細行。大德從哪裡來，生出這麼大的我慢？』 玄覺說：『生死事大，無常迅速。』 慧能說：『為什麼不去體會那無生之理，了悟本來就沒有迅速呢？』 玄覺說：『體會到就是無生，了悟到本來就沒有迅速。』 慧能說：『是這樣，是這樣！』 玄覺這才具足威儀，向慧能禮拜，一會兒就告辭。慧能說：『返回得太快了吧？』 玄覺說：『本來就不是動，哪裡有快慢呢？』 慧能說：『誰知道不是動呢？』 玄覺說：『仁者』
【English Translation】 English version: Huineng asked, 'If it is described as resembling something, then it is not correct.' Zen Master Huairang said, 'Can it still be cultivated and realized?' Huineng replied, 'Cultivation and realization are not absent, but defilement is not permissible.' Zen Master Huairang said, 'Just this non-defilement is what all Buddhas protect and remember. Since you are like this, so am I. Prajnatara (Indian patriarch of Zen) of the Western Heaven prophesied that a colt would come forth from under your feet, trampling to death all the people in the world. This should be realized in your mind; there is no need to say it quickly (one version omits the twenty-seven characters from 'Western Heaven' onwards).' Huairang suddenly understood, and then attended to Huineng for fifteen years, increasingly progressing and comprehending the profound mysteries. Later, he went to Nanyue and greatly propagated the Zen school (posthumously conferred the title of Great Wisdom Zen Master by imperial decree).
Zen Master Yongjia Xuanjue was a son of the Dai family of Wenzhou. In his youth, he studied scriptures and treatises, and was proficient in the Tiantai school's methods of cessation and contemplation. He awakened to the mind-ground through reading the Vimalakirti Sutra. He happened to be visited by Xuance, a disciple of Huineng, and had an in-depth conversation with him, and what he said secretly matched the intentions of the Zen patriarchs. Xuance asked, 'From which teacher did the Venerable One obtain the Dharma?' Xuanjue replied, 'I have heard the Vaipulya sutras and treatises, each with its own lineage. Later, I awakened to the Buddha-mind school from the Vimalakirti Sutra, but I have not yet received confirmation.' Xuance said, 'Before the Buddha Vipaśyin (name of a past Buddha), it could be said to be self-awakening, but after the Buddha Vipaśyin, self-awakening without a teacher is all naturalistic heresy.' Xuanjue said, 'I hope the Venerable One will certify me.' Xuance said, 'My words carry little weight. At Caoqi is the Sixth Patriarch, the Great Master Huineng, where people from all directions gather, all to receive the Dharma. If you go, I can go with you.' Xuanjue then came with Xuance to pay respects to Huineng, circling Huineng three times, shaking his staff and standing still. Huineng said, 'A shramana (Buddhist monk) should possess three thousand dignified behaviors and eighty thousand subtle practices. Where does the Great Virtue come from, to generate such great arrogance?' Xuanjue said, 'The matter of birth and death is great, and impermanence is swift.' Huineng said, 'Why not embody the principle of non-birth and realize that there is originally no swiftness?' Xuanjue said, 'To embody is non-birth, to realize is originally no swiftness.' Huineng said, 'So it is, so it is!' Xuanjue then fully performed the dignified manners and bowed to Huineng, and after a while, took his leave. Huineng said, 'Returning too quickly, isn't it?' Xuanjue said, 'Originally there is no movement, how can there be swiftness?' Huineng said, 'Who knows there is no movement?' Xuanjue said, 'The Venerable One.'
自生分別。」師曰：「汝甚得無生之意。」曰：「無生豈有意耶？」師曰：「無意，誰當分別？」曰：「分別亦非意。」師曰：「善哉！少留一宿。」時謂一宿覺。后著《證道歌》，盛行於世(謚曰無相大師，時稱為真覺焉)。
禪者智隍，初參五祖，自謂已得正受。庵居長坐，積二十年。師弟子玄策，遊方至河朔，聞隍之名，造庵問云：「汝在此作什麼？」隍曰：「入定。」策云：「汝云入定，為有心入耶？無心入耶？若無心入者，一切無情草木瓦石，應合得定；若有心入者，一切有情含識之流，亦應得定。」隍曰：「我正入定時，不見有有無之心。」策云：「不見有有無之心，即是常定。何有出入？若有出入，即非大定。」隍無對，良久，問曰：「師嗣誰耶？」策云：「我師曹溪六祖。」隍云：「六祖以何為禪定？」策云：「我師所說，妙湛圓寂，體用如如。五陰本空，六塵非有，不出不入，不定不亂。禪性無住，離住禪寂；禪性無生，離生禪想。心如虛空，亦無虛空之量。」隍聞是說，逕來謁師。師問云：「仁者何來？」隍具述前緣。師云：「誠如所言。汝但心如虛空，不著空見，應用無礙，動靜無心，凡聖情忘，能所俱泯，性相如如，無不定時也(一本無汝但以下三十五字。止云：師憫其遠來，遂垂開
{ "translations": [ "現代漢語譯本：『自生分別』。」六祖慧能大師說：『你很理解無生的含義。』智隍說：『無生難道還有含義嗎？』六祖慧能大師說：『沒有含義，誰來進行分別呢？』智隍說：『分別也不是含義。』六祖慧能大師說：『說得好啊！在這裡留宿一晚吧。』當時稱他為一宿覺。後來他寫了《證道歌》，在世間廣為流傳（謚號為無相大師，當時被稱為真覺）。", "", "禪者智隍，最初參拜五祖弘忍大師，自認為已經得到了真正的禪定。他在庵中居住，長期打坐，積累了二十年。六祖慧能大師的弟子玄策，遊歷四方到達河朔，聽說了智隍的名聲，來到庵中問道：『你在這裡做什麼？』智隍說：『入定。』玄策說：『你說入定，是有心入定呢？還是無心入定呢？如果無心入定，那麼一切無情之物，如草木瓦石，都應該能夠入定；如果有心入定，那麼一切有情眾生，凡是具有知覺的，也都應該能夠入定。』智隍說：『我正在入定的時候，沒有看到有有心或者無心的念頭。』玄策說：『沒有看到有有心或者無心的念頭，那就是常定。哪裡還有出入呢？如果有出入，那就不是大定。』智隍無言以對，過了很久，問道：『您師承何人？』玄策說：『我的老師是曹溪六祖慧能大師。』智隍說：『六祖以什麼作為禪定？』玄策說：『我的老師所說，是妙湛圓寂，體用如如（本體和作用如如不二）。五陰本空（色、受、想、行、識五蘊的本體是空性的），六塵非有（色、聲、香、味、觸、法六塵的自性是不存在的），不出不入，不 স্থির不亂。禪性無住（禪的體性沒有固定的住所），遠離執著于禪定寂靜；禪性無生（禪的體性沒有生滅），遠離執著于生滅的禪想。心如虛空，也沒有虛空的限量。』智隍聽了這些話，直接來拜見六祖慧能大師。六祖慧能大師問道：『仁者從哪裡來？』智隍詳細地敘述了之前的因緣。六祖慧能大師說：『確實如你所說。你只要心如虛空，不執著于空見，應用起來就沒有阻礙，行動和靜止都沒有妄心，忘記凡夫和聖人的分別，能和所都消泯，自性和現象如如不二，沒有不入定的時候。』（一個版本沒有『你只要』以下三十五個字。只說：六祖慧能大師憐憫他遠道而來，於是慈悲開示）」 ], "english_translations": [ "English version: 『Self-generated discriminations.』 The Master (Huineng, the Sixth Patriarch) said, 『You have deeply understood the meaning of no-birth.』 Zhihuang said, 『Does no-birth have a meaning?』 The Master said, 『Without meaning, who would discriminate?』 Zhihuang said, 『Discrimination is also not meaning.』 The Master said, 『Excellent! Stay here for one night.』 At that time, he was called Overnight Awakened. Later, he wrote the 『Song of Enlightenment,』 which became widely popular in the world (posthumously named Great Master Wuxiang, at that time called True Awakened).", "", "The Chan practitioner Zhihuang initially visited the Fifth Patriarch (Hongren), claiming to have attained true samadhi. He lived in a hermitage, sitting in meditation for twenty years. The Sixth Patriarch's disciple, Xuanze, traveled to Hebei and, hearing of Zhihuang's reputation, visited the hermitage and asked, 『What are you doing here?』 Zhihuang said, 『Entering samadhi.』 Xuanze said, 『When you say entering samadhi, do you enter with mind or without mind? If you enter without mind, then all insentient things like grass, trees, tiles, and stones should also be able to enter samadhi; if you enter with mind, then all sentient beings with consciousness should also be able to enter samadhi.』 Zhihuang said, 『When I am entering samadhi, I do not see the presence or absence of mind.』 Xuanze said, 『Not seeing the presence or absence of mind is constant samadhi. Where is there coming and going? If there is coming and going, then it is not great samadhi.』 Zhihuang was speechless. After a long time, he asked, 『Who is your teacher?』 Xuanze said, 『My teacher is the Sixth Patriarch of Caoxi (Huineng).』 Zhihuang said, 『What does the Sixth Patriarch take as Chan samadhi?』 Xuanze said, 『What my teacher says is wonderfully clear and still, the substance and function are suchness (tathata). The five skandhas (form, feeling, perception, volition, and consciousness) are fundamentally empty, the six dusts (form, sound, smell, taste, touch, and dharma) are non-existent, there is no coming or going, no stillness or disturbance. The Chan nature has no abiding, it is apart from abiding in Chan stillness; the Chan nature has no birth, it is apart from generating Chan thoughts. The mind is like empty space, and there is no measure of empty space.』 Upon hearing these words, Zhihuang went directly to visit the Master (Huineng). The Master asked, 『Where do you come from, benevolent one?』 Zhihuang recounted the previous circumstances in detail. The Master said, 『Indeed, as you say. You only need to let your mind be like empty space, not attached to the view of emptiness, apply it without obstruction, with no deluded mind in movement or stillness, forgetting the feelings of ordinary beings and sages, with both the able and the object annihilated, the nature and appearance are suchness, and there is no time that is not samadhi.』 (One version does not have the thirty-five characters from 『You only need to』 onwards. It only says: The Master pitied him for coming from afar, and thus compassionately opened up and instructed him.)" ] }
決)。」隍於是大悟，二十年所得心，都無影響。其夜河北士庶，聞空中有聲云：「隍禪師今日得道。」隍后禮辭，復歸河北，開化四眾。一僧問師云：「黃梅意旨，甚麼人得？」師云：「會佛法人得。」僧云：「和尚還得否？」師云：「我不會佛法。」
師一日欲濯所授之衣而無美泉，因至寺后五里許，見山林郁茂，瑞氣盤旋。師振錫卓地，泉應手而出，積以為池，乃跪膝浣衣石上。忽有一僧來禮拜，云：「方辯是西蜀人，昨于南天竺國，見達磨大師，囑方辯速往唐土。吾傳大迦葉正法眼藏及僧伽梨，見傳六代，于韶州曹溪，汝去瞻禮。方辯遠來，愿見我師傳來衣缽。」師乃出示，次問：「上人攻何事業？」曰：「善塑。」師正色曰：「汝試塑看。」辯罔措。過數日，塑就真相，可高七寸，曲盡其妙。師笑曰：「汝只解塑性，不解佛性。」師舒手摩方辯頂，曰：「永為人天福田。」
(師仍以衣酬之。辯取衣分為三，一披塑像，一自留，一用棕裹瘞地中。誓曰：「后得此衣，乃吾出世，住持於此，重建殿宇。」宋嘉祐八年，有僧惟先，修殿掘地，得衣如新。像在高泉寺，祈禱輒應)。
有僧舉臥輪禪師偈曰：
「臥輪有伎倆， 能斷百思想， 對境心不起， 菩提日日長。」
師
【現代漢語翻譯】 現代漢語譯本： （決）。』 隍（Huang）於是大悟，二十年所領悟的心得，都如過眼雲煙，不再有影響。當晚，河北的百姓，聽到空中有聲音說：『隍禪師今日得道。』 隍後來告辭，返回河北，教化四眾弟子。一位僧人問禪師：『黃梅（Huangmei）的意旨，什麼人能夠領會？』 禪師說：『領會佛法的人能夠領會。』 僧人問：『和尚您領會了嗎？』 禪師說：『我不會佛法。』 禪師有一天想要清洗所傳授的袈裟，但沒有好的泉水，於是到寺廟后五里左右的地方，看到山林茂盛，祥瑞之氣盤旋。禪師用錫杖敲擊地面，泉水應聲而出，積水成池，於是跪在石頭上清洗袈裟。忽然有一位僧人前來禮拜，說：『方辯（Fangbian）是西蜀（Xi Shu）人，昨天在南天竺國（South India），見到達磨大師（Damo），囑咐方辯儘快前往唐土（Tang Dynasty China）。我傳授大迦葉（Mahakasyapa）的正法眼藏（Right Dharma Eye Treasury）及僧伽梨（Sanghati），已經傳了六代，在韶州（Shaozhou）曹溪（Caoxi），你前去瞻仰禮拜。方辯遠道而來，希望拜見我師父傳來的衣缽。』 禪師於是拿出衣缽給他看，接著問：『上人擅長什麼技藝？』 方辯回答：『擅長雕塑。』 禪師嚴肅地說：『你試著雕塑看看。』 方辯不知所措。過了幾天，雕塑成了禪師的真像，大約七寸高，極其精妙。禪師笑著說：『你只懂得雕塑形象，不懂得佛性。』 禪師伸出手撫摸方辯的頭頂，說：『永遠做人天的福田。』 （禪師仍然用袈裟酬謝他。方辯取袈裟分為三份，一份披在塑像上，一份自己留下，一份用棕櫚葉包裹埋在地下。發誓說：『後世得到這件袈裟的人，就是我出世，住持在這裡，重建殿宇。』 宋朝嘉祐（Jiayou）八年，有僧人惟先（Weixian），修繕殿宇挖掘地面，得到袈裟完好如新。塑像在高泉寺（Gaoquan Temple），祈禱后往往靈驗）。 有僧人舉出臥輪禪師（Wolun）的偈語說： 『臥輪有伎倆， 能斷百思想， 對境心不起， 菩提日日長。』 禪師
【English Translation】 English version: '(Decisively).' Huang (Huang) then had a great enlightenment, and the understanding he had gained over twenty years had no further impact, like passing clouds. That night, the people of Hebei (Hebei) heard a voice in the sky saying, 'Chan Master Huang has attained enlightenment today.' Huang later bid farewell and returned to Hebei to teach the fourfold assembly. A monk asked the Chan Master, 'What kind of person can understand the meaning of Huangmei (Huangmei)?' The Chan Master said, 'Those who understand the Buddha-dharma can understand it.' The monk asked, 'Have you, Venerable Monk, understood it?' The Chan Master said, 'I do not understand the Buddha-dharma.' One day, the Chan Master wanted to wash the robe he had received, but there was no good spring water. So he went about five li (Chinese mile) behind the temple and saw lush mountains and forests with auspicious energy swirling around. The Chan Master struck the ground with his tin staff, and a spring of water gushed out, forming a pool. Then he knelt on a rock and washed the robe. Suddenly, a monk came to pay his respects and said, 'Fangbian (Fangbian) is a person from Western Shu (Western Shu). Yesterday, in South India (South India), I saw the Great Master Damo (Damo), who instructed Fangbian to go to Tang Dynasty China (Tang Dynasty China) as soon as possible. I transmit the Right Dharma Eye Treasury (Right Dharma Eye Treasury) of Mahakasyapa (Mahakasyapa) and the Sanghati (Sanghati), which has been transmitted for six generations, in Caoxi (Caoxi), Shaozhou (Shaozhou). You should go there to pay homage. Fangbian has come from afar and wishes to see the robe and bowl transmitted by my master.' The Chan Master then showed him the robe and bowl and asked, 'What skills does the Venerable One excel at?' Fangbian replied, 'I am good at sculpting.' The Chan Master said sternly, 'Try sculpting.' Fangbian was at a loss. After a few days, he sculpted a true likeness of the Chan Master, about seven inches tall, which was extremely exquisite. The Chan Master smiled and said, 'You only know how to sculpt the form, but you do not understand the Buddha-nature.' The Chan Master stretched out his hand and touched Fangbian's head, saying, 'May you forever be a field of merit for humans and devas.' (The Chan Master still rewarded him with the robe. Fangbian took the robe and divided it into three parts, one part was draped on the statue, one part he kept for himself, and one part he wrapped in palm leaves and buried in the ground. He vowed, 'The person who obtains this robe in later generations will be my reincarnation, residing here, rebuilding the temple.' In the eighth year of Jiayou (Jiayou) in the Song Dynasty, a monk named Weixian (Weixian) was repairing the temple and digging the ground when he found the robe as good as new. The statue is in Gaoquan Temple (Gaoquan Temple), and prayers are often answered). A monk quoted the verse of Chan Master Wolun (Wolun), saying: 'Wolun has skills, Able to cut off hundreds of thoughts, The mind does not arise in the face of circumstances, Bodhi grows day by day.' The Chan Master
聞之，曰：「此偈未明心地，若依而行之，是加繫縛。」因示一偈曰：
「惠能沒伎倆， 不斷百思想， 對境心數起， 菩提作么長。」
頓漸第八
時，祖師居曹溪寶林，神秀大師在荊南玉泉寺。於時兩宗盛化，人皆稱南能北秀，故有南北二宗頓漸之分，而學者莫知宗趣。師謂眾曰：「法本一宗，人有南北。法即一種，見有遲疾。何名頓漸？法無頓漸，人有利鈍，故名頓漸。」然秀之徒眾，往往譏南宗祖師，不識一字，有何所長。秀曰：「他得無師之智，深悟上乘。吾不如也。且吾師五祖，親傳衣法。豈徒然哉！吾恨不能遠去親近，虛受國恩。汝等諸人，毋滯於此，可往曹溪參決。」一日，命門人志誠曰：「汝聰明多智，可為吾到曹溪聽法。若有所聞，盡心記取，還為吾說。」志誠稟命至曹溪，隨眾參請，不言來處。時祖師告眾曰：「今有盜法之人，潛在此會。」志誠即出禮拜，具陳其事。師曰：「汝從玉泉來，應是細作。」對曰：「不是。」師曰：「何得不是？」對曰：「未說即是，說了不是。」師曰：「汝師若為示眾？」對曰：「常指誨大眾，住心觀靜，長坐不臥。」師曰：「住心觀靜，是病非禪；長坐拘身，于理何益？聽吾偈曰：
「生來坐不臥， 死去臥不坐， 一具臭骨頭
【現代漢語翻譯】 聞聽此言，惠能說：『這首偈語尚未闡明心地的真諦，如果依照它來修行，反而是給自己增加束縛。』於是，惠能展示了一首偈語說： 『惠能沒有什麼技巧， 不會斷絕各種思緒， 面對外境，心中念頭生起， 又怎能成就菩提？』
頓漸第八
當時，六祖（惠能，禪宗六祖）居住在曹溪寶林寺，神秀大師在荊南玉泉寺。那時，兩宗的教化都很興盛，人們都稱『南能北秀』，因此有了南北二宗頓悟和漸悟的區分，但是學習的人不知道真正的宗旨是什麼。惠能對大家說：『佛法原本只有一個宗旨，只是人有南北之分。佛法只有一種，領悟有快慢之別。什麼叫做頓悟和漸悟呢？佛法本身沒有頓悟和漸悟，只是人的根器有利鈍之分，所以才有了頓悟和漸悟的說法。』然而，神秀的弟子們常常譏諷南宗的祖師（惠能）不識字，有什麼長處。神秀說：『他得到了無師自通的智慧，深刻領悟了上乘佛法。我不如他。況且我的老師五祖（弘忍）親自傳授了衣缽和佛法。難道是白白地傳授嗎！我遺憾不能遠去親自親近他，白白地享受國家的恩惠。你們這些人，不要滯留在這裡，可以去曹溪參學請教。』一天，神秀命令他的門人志誠說：『你聰明多智，可以替我到曹溪去聽法。如果聽到什麼，盡心記下來，回來為我講述。』志誠接受命令來到曹溪，跟隨大眾一起參拜請教，沒有說自己從哪裡來。當時，六祖（惠能）告訴大家說：『現在有盜法的人，偷偷地混在這個集會裡。』志誠立刻出來禮拜，詳細地陳述了事情的經過。六祖（惠能）說：『你從玉泉寺來，應該是來做間諜的。』志誠回答說：『不是。』六祖（惠能）說：『怎麼說不是呢？』志誠回答說：『沒說出來就是，說出來了就不是。』六祖（惠能）說：『你的老師是怎樣教導大眾的？』志誠回答說：『常常教導大眾，收攝心念，觀察靜止，長時間打坐不睡覺。』六祖（惠能）說：『收攝心念，觀察靜止，這是病，不是禪；長時間打坐拘束身體，對於真理有什麼益處？聽我說一首偈語： 『活著的時候只是坐著不躺下， 死了之後只是躺著不坐著， 一副臭皮囊， 又有什麼用處？』
【English Translation】 English version: Hearing this, Huineng (the Sixth Patriarch of Zen Buddhism) said, 'This verse has not yet clarified the true essence of the mind-ground. If one practices according to it, it is adding to one's own bondage.' Thereupon, Huineng presented a verse, saying: 'Huineng has no skillful means, Does not cut off the hundred thoughts, Facing objects, the mind's calculations arise, How can Bodhi grow?'
Sudden and Gradual - Chapter Eight
At that time, the Patriarch (Huineng) was residing at Baolin Temple in Caoqi, and Great Master Shenxiu was at Yuquan Temple in Jingnan. At that time, the teachings of the two schools were flourishing, and people all referred to 'Southern Neng and Northern Xiu,' hence the division of the Southern and Northern Schools into sudden and gradual enlightenment, but students did not know the true purpose of the schools. The Master (Huineng) said to the assembly, 'The Dharma is originally of one school, but people are divided into North and South. The Dharma is of one kind, but the seeing is quick or slow. What is meant by sudden and gradual? The Dharma has no sudden or gradual, but people have sharp or dull faculties, hence the name sudden and gradual.' However, the disciples of Shenxiu often ridiculed the Southern School's Patriarch (Huineng) for not knowing a single word, and what merit he had. Shenxiu said, 'He has obtained wisdom without a teacher, and deeply understands the supreme vehicle. I am not as good as him. Moreover, my teacher, the Fifth Patriarch (Hongren), personally transmitted the robe and the Dharma. Could it be in vain! I regret that I cannot go far away to be close to him, and vainly receive the country's favor. All of you, do not stay here, you can go to Caoqi to study and inquire.' One day, Shenxiu ordered his disciple Zhicheng, saying, 'You are intelligent and wise, you can go to Caoqi for me to listen to the Dharma. If you hear anything, remember it carefully, and come back and tell me.' Zhicheng received the order and went to Caoqi, following the assembly to pay respects and inquire, without saying where he came from. At that time, the Sixth Patriarch (Huineng) told the assembly, 'Now there is a person stealing the Dharma, secretly mixed in this gathering.' Zhicheng immediately came out to bow and prostrate, and explained the matter in detail. The Sixth Patriarch (Huineng) said, 'You come from Yuquan Temple, you must be here as a spy.' Zhicheng replied, 'No.' The Sixth Patriarch (Huineng) said, 'How can you say no?' Zhicheng replied, 'Before it is said, it is; after it is said, it is not.' The Sixth Patriarch (Huineng) said, 'How does your teacher instruct the assembly?' Zhicheng replied, 'He often instructs the assembly to dwell the mind and observe stillness, to sit for a long time without sleeping.' The Sixth Patriarch (Huineng) said, 'Dwelling the mind and observing stillness is a sickness, not Chan (Zen); sitting for a long time and restraining the body, what benefit is there to the truth? Listen to my verse: 'When alive, one only sits and does not lie down, When dead, one only lies down and does not sit, A stinking bag of bones, What use is it?'
， 何為立功課？」
志誠再拜曰：「弟子在秀大師處學道九年，不得契悟。今聞和尚一說，便契本心。弟子生死事大，和尚大慈，更為教示。」師云：「吾聞汝師教示學人戒定慧法，未審汝師說戒定慧行相如何？與吾說看。」誠曰：「秀大師說，諸惡莫作名為戒，諸善奉行名為慧，自凈其意名為定。彼說如此，未審和尚以何法誨人？」師曰：「吾若言有法與人，即為誑汝。但且隨方解縛，假名三昧。如汝師所說戒定慧，實不可思議。吾所見戒定慧又別。」志誠曰：「戒定慧只合一種，如何更別？」師曰：「汝師戒定慧接大乘人，吾戒定慧接最上乘人。悟解不同，見有遲疾。汝聽吾說，與彼同否？吾所說法，不離自性。離體說法，名為相說，自性常迷。須知一切萬法，皆從自性起用，是真戒定慧法。聽吾偈曰：
「心地無非自性戒， 心地無癡自性慧， 心地無亂自性定， 不增不減自金剛， 身去身來本三昧。」
誠聞偈，悔謝，乃呈一偈曰：
「五蘊幻身， 幻何究竟？ 回趣真如， 法還不凈。」
師然之，復語誠曰：「汝師戒定慧，勸小根智人；吾戒定慧，勸大根智人。若悟自性，亦不立菩提涅槃，亦不立解脫知見。無一法可得，方能建立萬法。若解此意，亦名佛身
【現代漢語翻譯】 志誠問道：『什麼是立功課？』 志誠再次拜問：『弟子在秀大師（指神秀，禪宗北宗代表人物）處學道九年，未能領悟。如今聽和尚您一說，便契合本心。弟子生死事大，和尚您大慈大悲，請更為我教示。』 慧能大師說：『我聽說你的老師教導學人戒、定、慧的修行方法，不知你的老師所說的戒、定、慧的行相如何？說來給我聽聽。』 志誠說：『秀大師說，諸惡莫作名為戒，諸善奉行名為慧，自凈其意名為定。他這樣說，不知和尚您用什麼方法教誨人？』 慧能大師說：『我如果說有法可以教人，那就是欺騙你。我只是隨順方便解開束縛，假名為三昧（梵文：Samadhi，意為正定）。如你老師所說的戒、定、慧，實在不可思議。我所見的戒、定、慧又有所不同。』 志誠說：『戒、定、慧應該只有一種，怎麼會有不同呢？』 慧能大師說：『你老師的戒、定、慧是接引大乘（Mahayana）根器的人，我的戒、定、慧是接引最上乘根器的人。領悟理解不同，見地有快慢。你聽我說，與他的相同嗎？我所說的法，不離自性（Svadharma）。離開自性而說法，名為相說，自性常常迷惑。須知一切萬法，都從自性起用，才是真正的戒、定、慧法。聽我的偈子：』 『心地沒有過非就是自性戒，心地沒有愚癡就是自性慧， 心地沒有散亂就是自性定，不增不減就是自金剛（Vajra）， 身去身來本來就是三昧。』 志誠聽了偈子，悔恨感謝，於是呈上一偈說： 『五蘊（Skandha）幻化的身體，幻化如何究竟？迴歸趣向真如（Tathata），法性還是不凈。』 慧能大師認可了他的偈子，又對志誠說：『你老師的戒、定、慧，是勸導小根器智慧的人；我的戒、定、慧，是勸導大根器智慧的人。如果領悟自性，就不再建立菩提（Bodhi）涅槃（Nirvana），也不再建立解脫知見。沒有一法可以得到，才能建立萬法。如果理解這個意思，也可以稱為佛身。』
【English Translation】 Zhicheng asked: 'What is establishing merit?' Zhicheng bowed again and said: 'This disciple has studied the Way under Master Xiu (referring to Shenxiu, a representative figure of the Northern School of Chan Buddhism) for nine years, but has not attained enlightenment. Now, hearing the Venerable One's explanation, I immediately resonate with my original mind. The matter of life and death is of great importance to this disciple. Venerable One, with your great compassion, please further instruct me.' Master Huineng said: 'I have heard that your teacher instructs students in the methods of precepts, concentration, and wisdom. I wonder, what are the characteristics of precepts, concentration, and wisdom as explained by your teacher? Tell me about them.' Zhicheng said: 'Master Xiu says that refraining from all evil is called precepts, practicing all good is called wisdom, and purifying one's own mind is called concentration. That is what he says. I wonder, what method does the Venerable One use to teach people?' Master Huineng said: 'If I were to say that I have a method to teach people, that would be deceiving you. I simply follow the expedient means to untie bonds, nominally called Samadhi (Sanskrit: Samadhi, meaning concentration). The precepts, concentration, and wisdom as explained by your teacher are truly inconceivable. My understanding of precepts, concentration, and wisdom is different.' Zhicheng said: 'Precepts, concentration, and wisdom should only be one kind. How can there be a difference?' Master Huineng said: 'Your teacher's precepts, concentration, and wisdom are for guiding people of Mahayana (Mahayana) capacity. My precepts, concentration, and wisdom are for guiding people of the highest capacity. Understanding and comprehension differ, and the speed of insight varies. Listen to what I say, and see if it is the same as his. The Dharma I speak of does not depart from self-nature (Svadharma). Speaking of Dharma apart from self-nature is called phenomenal speaking, and self-nature is constantly confused. Know that all phenomena arise from the function of self-nature, and that is the true Dharma of precepts, concentration, and wisdom. Listen to my verse:' 'A mind without faults is the precept of self-nature, a mind without ignorance is the wisdom of self-nature, A mind without disturbance is the concentration of self-nature, neither increasing nor decreasing is the self-Vajra (Vajra), Going and coming of the body is originally Samadhi.' Upon hearing the verse, Zhicheng repented and expressed gratitude, and then presented a verse saying: 'The body transformed by the five aggregates (Skandha), how can transformation be ultimate? Returning and heading towards Suchness (Tathata), the Dharma nature is still impure.' Master Huineng approved of his verse and said to Zhicheng: 'Your teacher's precepts, concentration, and wisdom are for encouraging people of small capacity and wisdom; my precepts, concentration, and wisdom are for encouraging people of great capacity and wisdom. If you realize self-nature, you will no longer establish Bodhi (Bodhi) Nirvana (Nirvana), nor will you establish views of liberation. Only when there is no Dharma to be obtained can all Dharmas be established. If you understand this meaning, it can also be called the Buddha body.'
，亦名菩提涅槃，亦名解脫知見。見性之人，立亦得、不立亦得，去來自由，無滯無礙，應用隨作，應語隨答，普見化身，不離自性，即得自在神通遊戲三昧，是名見性。」志誠再啟師曰：「如何是不立義？」師曰：「自性無非、無癡無亂，唸唸般若觀照，常離法相，自由自在，縱橫盡得，有何可立？自性自悟，頓悟頓修，亦無漸次，所以不立一切法。諸法寂滅，有何次第？」志誠禮拜，愿為執侍，朝夕不懈(誠吉州太和人也)。
僧志徹，江西人，本姓張，名行昌，少任俠。自南北分化，二宗主雖亡彼我，而徒侶競起愛憎。時北宗門人，自立秀師為第六祖，而忌祖師傳衣為天下聞，乃囑行昌來刺師。師心通，預知其事，即置金十兩于座間。時夜暮，行昌入祖室，將欲加害。師舒頸就之，行昌揮刃者三，悉無所損。師曰：「正劍不邪，邪劍不正。只負汝金，不負汝命。」行昌驚仆，久而方蘇，求哀悔過，即愿出家。師遂與金，言：「汝且去，恐徒眾翻害於汝。汝可他日易形而來，吾當攝受。」行昌稟旨宵遁。后投僧出家，具戒精進。一日，憶師之言，遠來禮覲。師曰：「吾久念汝，汝來何晚？」曰：「昨蒙和尚舍罪，今雖出家苦行，終難報德，其惟傳法度生乎？弟子常覽《涅槃經》，未曉常無常義。乞和尚慈悲
【現代漢語翻譯】 現代漢語譯本：也叫做菩提涅槃，也叫做解脫知見。見到自性的人，樹立（某種觀念）也可以，不樹立也可以，來去自由，沒有滯留沒有阻礙，應用隨著（需要）而作，應該說就隨著（問題）而答，普遍見到化身，不離開自性，就得到自在神通遊戲三昧，這叫做見性。」志誠再次請教大師說：「什麼是『不立』的含義？」大師說：「自性沒有錯誤、沒有愚癡沒有錯亂，唸唸用般若智慧觀照，常常遠離法相，自由自在，縱橫都行得通，有什麼可以樹立的？自性自己領悟，頓悟就頓修，也沒有漸進的次第，所以不樹立一切法。一切法都是寂靜空無的，有什麼次第可言？」志誠禮拜，願意做（六祖的）侍者，早晚都不懈怠（志誠是吉州太和人）。 僧人志徹，江西人，本姓張，名行昌，年輕時好行俠仗義。自從南北宗分化后，兩宗的領袖雖然沒有彼此對立，但是門徒們卻競相產生愛憎之情。當時北宗的門人，自己擁立神秀禪師為第六祖，並且忌恨六祖大師傳衣缽的事情天下皆知，於是就囑咐行昌去刺殺六祖大師。大師有他心通，預先知道這件事，就預先放置了十兩黃金在座位之間。當晚，行昌進入六祖的房間，將要加害六祖。大師伸出脖子讓他刺殺，行昌揮刀砍了三次，都沒有損傷六祖。六祖大師說：『正劍不會是邪的，邪劍不會是正的。我只欠你金錢，不欠你性命。』行昌驚嚇倒地，過了很久才甦醒過來，請求饒恕並懺悔過錯，當即願意出家。六祖大師於是把金子給了他，說：『你先離開這裡，恐怕我的徒弟們會反過來加害你。你可以改換形貌以後再來，我應當接納你。』行昌聽從了六祖的指示，當晚就逃走了。後來投奔僧人出家，受了具足戒，精進修行。有一天，想起六祖大師的話，遠道而來拜見六祖。六祖大師說：『我一直惦念著你，你怎麼來得這麼晚？』行昌說：『昨天蒙和尚寬恕罪過，如今雖然出家苦行，最終難以報答您的恩德，只有傳法度化眾生了嗎？弟子常常閱讀《涅槃經》，不明白常與無常的含義。懇請和尚慈悲』
【English Translation】 English version: It is also called Bodhi Nirvana, and also called Liberation Knowledge and Vision. A person who sees their nature, establishing (a concept) is acceptable, not establishing is also acceptable, coming and going freely, without stagnation or hindrance, applying according to (need), answering according to (the question), universally seeing manifestations, not departing from one's own nature, then attaining the Samadhi of Free Supernatural Power Play, this is called seeing one's nature.' Zhicheng further asked the Master, 'What is the meaning of 'non-establishment'?' The Master said, 'The self-nature has no wrong, no ignorance, no confusion, constantly contemplating with prajna wisdom, always staying away from the characteristics of dharma, free and unconstrained, going in all directions, what can be established? The self-nature is self-enlightened, sudden enlightenment is sudden cultivation, there is no gradual sequence, therefore not establishing all dharmas. All dharmas are silent and empty, what sequence is there?' Zhicheng bowed, willing to be (the Sixth Patriarch's) attendant, diligent morning and night (Zhicheng was from Taihe, Jizhou). The monk Zhiche, a native of Jiangxi, whose original surname was Zhang and given name was Xingchang, was fond of chivalry in his youth. Since the division of the Northern and Southern schools, although the leaders of the two schools did not oppose each other, the disciples competed to generate love and hatred. At that time, the disciples of the Northern school, themselves establishing Master Shenxiu as the Sixth Patriarch, and resenting that the Sixth Patriarch's transmission of the robe was known throughout the world, then instructed Xingchang to assassinate the Sixth Patriarch. The Master had telepathy, knowing this matter in advance, and placed ten taels of gold in advance between the seats. That night, Xingchang entered the Sixth Patriarch's room, intending to harm the Sixth Patriarch. The Master stretched out his neck for him to stab, Xingchang swung his knife three times, but did not harm the Sixth Patriarch. The Sixth Patriarch said, 'A righteous sword cannot be evil, an evil sword cannot be righteous. I only owe you money, not your life.' Xingchang fell to the ground in fright, and after a long time, he woke up, begged for forgiveness and repented of his mistakes, and immediately wished to become a monk. The Sixth Patriarch then gave him the gold, saying, 'You should leave here first, lest my disciples turn around and harm you. You can come back after changing your appearance, and I shall accept you.' Xingchang followed the Sixth Patriarch's instructions and fled that night. Later, he sought refuge with a monk and became a monk, received the complete precepts, and practiced diligently. One day, remembering the words of the Sixth Patriarch, he came from afar to pay homage to the Sixth Patriarch. The Sixth Patriarch said, 'I have been thinking of you for a long time, why are you so late?' Xingchang said, 'Yesterday, I was forgiven by the Abbot, and now although I am practicing asceticism as a monk, it is ultimately difficult to repay your kindness, only by transmitting the Dharma and saving sentient beings? This disciple often reads the 'Nirvana Sutra', and does not understand the meaning of permanence and impermanence. I beg the Abbot for compassion.'
，略為解說。」師曰：「無常者，即佛性也。有常者，即一切善惡諸法分別心也。」曰：「和尚所說，大違經文。」師曰：「吾傳佛心印，安敢違于佛經？」曰：「經說佛性是常；和尚卻言無常。善惡之法乃至菩提心，皆是無常；和尚卻言是常。此即相違，令學人轉加疑惑。」師曰：「《涅槃經》吾昔聽尼無盡藏讀誦一遍，便為講說，無一字一義不合經文。乃至為汝，終無二說。」曰：「學人識量淺昧，愿和尚委曲開示。」師曰：「汝知否？佛性若常，更說什麼善惡諸法，乃至窮劫無有一人發菩提心者；故吾說無常，正是佛說真常之道也。又，一切諸法若無常者，即物物皆有自性，容受生死，而真常性有不遍之處。故吾說常者，正是佛說真無常義。佛比為凡夫、外道執于邪常，諸二乘人于常計無常，共成八倒，故於《涅槃》了義教中，破彼偏見，而顯說真常、真樂、真我、真凈。汝今依言背義，以斷滅無常及確定死常，而錯解佛之圓妙最後微言。縱覽千遍，有何所益？」行昌忽然大悟，說偈曰：
「因守無常心， 佛說有常性， 不知方便者， 猶春池拾礫。 我今不施功， 佛性而現前， 非師相授與， 我亦無所得。」
師曰：「汝今徹也，宜名志徹。」徹禮謝而退。
有一童子，
【現代漢語翻譯】 現代漢語譯本： 行昌說：『請您稍微解釋一下。』
六祖慧能大師說：『無常的，就是佛性（Buddha-nature）本身。有常的，就是一切善惡諸法分別心。』
行昌說：『和尚您所說的，大大違背了經文。』
六祖慧能大師說：『我傳的是佛心印，怎麼敢違背佛經呢？』
行昌說：『經文說佛性是常；和尚您卻說是無常。善惡之法乃至菩提心（Bodhi-mind），都是無常；和尚您卻說是常。這正是互相矛盾，讓學人更加疑惑。』
六祖慧能大師說：『《涅槃經》（Nirvana Sutra）我過去聽尼姑無盡藏（Wujin Zang）讀誦一遍，我就為她講解，沒有一個字一句不符合經文。甚至對你，始終沒有兩種說法。』
行昌說：『學人我的見識淺薄愚昧，希望和尚您詳細開示。』
六祖慧能大師說：『你知不知道？佛性如果常住不變，還說什麼善惡諸法，乃至窮盡時間也沒有一個人會發起菩提心；所以我說無常，正是佛所說的真常之道啊。還有，一切諸法如果都是無常的，那麼事物就都各有自性，容納生死，而真常的佛性就有不能遍及的地方。所以我說常，正是佛所說的真無常的意義。佛是爲了凡夫、外道執著于邪常，二乘人（聲聞和緣覺）于常計為無常，共同形成八倒（eight perversions），所以在《涅槃經》了義教中，破除他們片面的見解，而明顯地說真常、真樂、真我、真凈。你現在依著言語而背離義理，用斷滅的無常以及確定死板的常，而錯誤地理解佛的圓滿微妙的最後教言。縱然讀覽千遍，又有什麼益處呢？』
行昌忽然大悟，說偈語道：
『因為執守無常的心，佛才說有常的佛性，
不知道方便法門的人，就像在春天的池塘里撿沙礫。
我現在不用費力，佛性就顯現在眼前，
不是老師您傳授給我的，我也不是無所得。』
六祖慧能大師說：『你現在徹底明白了，應該改名叫志徹（Zhi Che）。』志徹禮拜感謝後退下。
有一個童子， English version: Hsing-ch'ang said, 'Please explain it briefly.'
The Master said, 'That which is impermanent is precisely the Buddha-nature itself. That which is permanent is the discriminating mind of all good and evil dharmas (teachings or laws).'
Hsing-ch'ang said, 'What you, Master, say greatly contradicts the sutras.'
The Master said, 'I transmit the Buddha-mind seal; how dare I contradict the Buddha's teachings?'
Hsing-ch'ang said, 'The sutras say that the Buddha-nature is permanent; yet you, Master, say it is impermanent. Good and evil dharmas, even the Bodhi-mind, are impermanent; yet you, Master, say they are permanent. This is contradictory, causing students to become even more confused.'
The Master said, 'I once heard the nun Wu-chin Tsang (Wujin Zang) recite the Nirvana Sutra (Nirvana Sutra) once, and I explained it for her, not a single word or meaning did not accord with the sutra. Even for you, there are never two different explanations.'
Hsing-ch'ang said, 'My knowledge is shallow and dull; I hope you, Master, will explain it in detail.'
The Master said, 'Do you know? If the Buddha-nature were permanent, what would be the point of talking about good and evil dharmas, and even if we exhausted time, no one would ever generate the Bodhi-mind; therefore, my saying it is impermanent is precisely the true permanent way spoken of by the Buddha. Furthermore, if all dharmas were impermanent, then everything would have its own self-nature, accommodating birth and death, and the true permanent nature would have places it could not pervade. Therefore, my saying it is permanent is precisely the meaning of true impermanence spoken of by the Buddha. The Buddha compared it to ordinary people and externalists clinging to perverse permanence, and the two vehicles (Shravakas and Pratyekabuddhas) considering permanence as impermanence, together forming the eight perversions (eight perversions), so in the definitive teaching of the Nirvana Sutra, he broke through their one-sided views and clearly spoke of true permanence, true bliss, true self, and true purity. You are now relying on words and turning your back on the meaning, using the impermanence of annihilation and the fixed, rigid permanence, and wrongly understanding the Buddha's perfect, subtle, and final words. Even if you read it thousands of times, what benefit would there be?'
Hsing-ch'ang suddenly had a great awakening and spoke a verse:
'Because of clinging to the impermanent mind, The Buddha spoke of the permanent Buddha-nature, Those who do not know the expedient means, Are like picking gravel in a spring pond. I now do not exert effort, The Buddha-nature appears before me, Not transmitted by the teacher, I also have nothing to gain.'
The Master said, 'You are now thoroughly enlightened; you should be renamed Zhi Che (Zhi Che).' Zhi Che bowed in gratitude and withdrew.
There was a young boy,
【English Translation】 Hsing-ch'ang said, 'Please explain it briefly.' The Master said, 'That which is impermanent is precisely the Buddha-nature itself. That which is permanent is the discriminating mind of all good and evil dharmas.' Hsing-ch'ang said, 'What you, Master, say greatly contradicts the sutras.' The Master said, 'I transmit the Buddha-mind seal; how dare I contradict the Buddha's teachings?' Hsing-ch'ang said, 'The sutras say that the Buddha-nature is permanent; yet you, Master, say it is impermanent. Good and evil dharmas, even the Bodhi-mind, are impermanent; yet you, Master, say they are permanent. This is contradictory, causing students to become even more confused.' The Master said, 'I once heard the nun Wu-chin Tsang recite the Nirvana Sutra once, and I explained it for her, not a single word or meaning did not accord with the sutra. Even for you, there are never two different explanations.' Hsing-ch'ang said, 'My knowledge is shallow and dull; I hope you, Master, will explain it in detail.' The Master said, 'Do you know? If the Buddha-nature were permanent, what would be the point of talking about good and evil dharmas, and even if we exhausted time, no one would ever generate the Bodhi-mind; therefore, my saying it is impermanent is precisely the true permanent way spoken of by the Buddha. Furthermore, if all dharmas were impermanent, then everything would have its own self-nature, accommodating birth and death, and the true permanent nature would have places it could not pervade. Therefore, my saying it is permanent is precisely the meaning of true impermanence spoken of by the Buddha. The Buddha compared it to ordinary people and externalists clinging to perverse permanence, and the two vehicles considering permanence as impermanence, together forming the eight perversions, so in the definitive teaching of the Nirvana Sutra, he broke through their one-sided views and clearly spoke of true permanence, true bliss, true self, and true purity. You are now relying on words and turning your back on the meaning, using the impermanence of annihilation and the fixed, rigid permanence, and wrongly understanding the Buddha's perfect, subtle, and final words. Even if you read it thousands of times, what benefit would there be?' Hsing-ch'ang suddenly had a great awakening and spoke a verse: 'Because of clinging to the impermanent mind, The Buddha spoke of the permanent Buddha-nature, Those who do not know the expedient means, Are like picking gravel in a spring pond. I now do not exert effort, The Buddha-nature appears before me, Not transmitted by the teacher, I also have nothing to gain.' The Master said, 'You are now thoroughly enlightened; you should be renamed Zhi Che.' Zhi Che bowed in gratitude and withdrew. There was a young boy
名神會，襄陽高氏子。年十三，自玉泉來參禮。師曰：「知識遠來艱辛，還將得本來否？若有本則合識主。試說看。」會曰：「以無住為本，見即是主。」師曰：「這沙彌爭合取次語？」會乃問曰：「和尚坐禪，還見不見？」師以柱杖打三下，云：「吾打汝痛不痛？」對曰：「亦痛亦不痛。」師曰：「吾亦見亦不見。」神會問：「如何是亦見亦不見？」師云：「吾之所見，常見自心過愆，不見他人是非好惡，是以亦見亦不見。汝言：『亦痛亦不痛。』如何？汝若不痛，同其木石；若痛，則同凡夫，即起恚恨。汝向前見、不見是二邊，痛、不痛是生滅。汝自性且不見，敢爾弄人！」神會禮拜悔謝。師又曰：「汝若心迷不見，問善知識覓路。汝若心悟，即自見性依法修行。汝自迷不見自心，卻來問吾見與不見。吾見自知，豈代汝迷？汝若自見，亦不代吾迷。何不自知自見，乃問吾見與不見？」神會再禮百餘拜，求謝過愆。服勤給侍，不離左右。
一日，師告眾曰：「吾有一物，無頭無尾，無名無字，無背無面。諸人還識否？」神會出曰：「是諸佛之本源，神會之佛性。」師曰：「向汝道：『無名無字』，汝便喚作本源佛性。汝向去有把茆蓋頭，也只成個知解宗徒。」祖師滅后，會入京洛，大弘曹溪頓教，著《顯宗記
【現代漢語翻譯】 現代漢語譯本： 名神會（Shenhui），是襄陽高氏的兒子。十三歲時，從玉泉寺前來參拜六祖慧能大師。慧能大師說：『知識（善知識，指求道者）遠道而來很辛苦，還帶著你的本來面目嗎？如果有所謂的本來，就應該認識它的主人。試著說說看。』神會說：『以無住為根本，能見的就是主人。』慧能大師說：『這小沙彌怎麼隨便亂說話？』神會於是問道：『和尚坐禪，還見還是不見？』慧能大師用柱杖打了三下，說：『我打你，痛不痛？』神會回答說：『也痛也不痛。』慧能大師說：『我也見也不見。』神會問：『如何是也見也不見？』慧能大師說：『我所見的是，常常見到自己內心的過錯，不見他人的是非好惡，所以說也見也不見。你說：『也痛也不痛。』是什麼意思？你若是不痛，就和木頭石頭一樣；若是痛，就和凡夫一樣，會生起嗔恨。你剛才說的見與不見是二邊，痛與不痛是生滅。你自己的自性都還沒見到，竟然敢戲弄人！』神會禮拜，懺悔謝罪。慧能大師又說：『你若是心迷而不能自見，就應該問善知識尋求道路。你若是心悟，就能自己見性，依法修行。你自己迷惑而不能見到自己的心，卻來問我見與不見。我所見我自己知道，難道能代替你迷惑嗎？你若是自己見到，也不能代替我迷惑。為什麼不自己知道自己見到，卻來問我見與不見？』神會再次禮拜百餘次，請求謝罪。於是服侍在慧能大師左右，不曾離開。
有一天，慧能大師告訴眾人說：『我有一物，無頭無尾，無名無字，無背無面。你們還認識嗎？』神會出來說：『是諸佛的本源，是神會的佛性。』慧能大師說：『我已經說了『無名無字』，你卻把它叫做本源佛性。你將來就算搭個茅棚遮頭，也只不過是個搞知解的宗徒。』六祖慧能大師圓寂后，神會進入京洛地區，大力弘揚曹溪的頓悟之教，著有《顯宗記》（Xianzong Ji）。
【English Translation】 English version: Shenhui (Shenhui), a son of the Gao family from Xiangyang, came from Yuquan Temple at the age of thirteen to pay his respects to the Sixth Patriarch Huineng. The Master said, 'Knowledge (Shan-knowledge, referring to a seeker of the Way), you have come from afar with hardship. Have you brought your original face with you? If there is such a thing as the original, then you should recognize its master. Try to explain it.' Shenhui said, 'Taking no-abiding as the root, seeing is the master.' The Master said, 'Why does this novice speak so carelessly?' Shenhui then asked, 'When the Master practices Chan (Zen) meditation, does he see or not see?' The Master struck him three times with his staff and said, 'Does it hurt or not hurt when I hit you?' Shenhui replied, 'It both hurts and does not hurt.' The Master said, 'I both see and do not see.' Shenhui asked, 'What is both seeing and not seeing?' The Master said, 'What I see is that I constantly see the faults of my own mind, and I do not see the rights and wrongs, good and bad of others. Therefore, I say I both see and do not see. What do you mean by saying, 『It both hurts and does not hurt?』 If you do not hurt, you are the same as wood and stone. If it hurts, you are the same as ordinary people, and anger and hatred will arise. Your previous talk of seeing and not seeing is the two extremes, and pain and no pain are arising and ceasing. You have not even seen your own self-nature, yet you dare to make fun of people!' Shenhui bowed and repented. The Master further said, 'If your mind is confused and you cannot see, then ask a good teacher for the way. If your mind is enlightened, then you will see your own nature and cultivate according to the Dharma. You are confused and cannot see your own mind, yet you come to ask me whether I see or not see. What I see, I know for myself. How can I be confused on your behalf? If you see for yourself, you cannot be confused on my behalf either. Why don't you know and see for yourself, but instead ask me whether I see or not see?' Shenhui bowed more than a hundred times, begging forgiveness for his transgressions. He served diligently, attending to the Master's needs, never leaving his side.
One day, the Master said to the assembly, 'I have a thing that has no head, no tail, no name, no word, no back, and no face. Do you recognize it?' Shenhui came forward and said, 'It is the source of all Buddhas, the Buddha-nature of Shenhui.' The Master said, 'I already said, 『It has no name, no word,』 yet you call it the source of Buddha-nature. Even if you build a thatched hut to cover your head in the future, you will only become a follower of intellectual understanding.' After the death of the Patriarch, Shenhui entered the capital city of Luoyang and vigorously promoted the sudden enlightenment teaching of Caoxi, and wrote the 'Xianzong Ji' (Record of Manifesting the Doctrine).
》，盛行於世(是為荷澤禪師)。
師見諸宗難問咸起噁心，多集座下愍而謂曰：「學道之人，一切善念惡念應當盡除。無名可名，名于自性，無二之性，是名實性。于實性上建立一切教門，言下便須自見。」諸人聞說，總皆作禮，請事為師。
宣詔第九
神龍元年上元日，則天、中宗詔云：「朕請安、秀二師宮中供養。萬機之暇，每究一乘。二師推讓云：『南方有能禪師，密授忍大師衣法，傳佛心印，可請彼問。』今遣內侍薛簡，馳詔迎請，愿師慈念，速赴上京。」師上表辭疾，愿終林麓。薛簡曰：「京城禪德皆云：『欲得會道，必須坐禪習定。若不因禪定而得解脫者，未之有也。』未審師所說法如何？」師曰：「道由心悟，豈在坐也。經云：『若言如來若坐若臥，是行邪道。』何故？無所從來，亦無所去。無生無滅，是如來清凈禪。諸法空寂，是如來清凈坐。究竟無證，豈況坐耶。」簡曰：「弟子回京，主上必問。愿師慈悲，指示心要，傳奏兩宮及京城學道者。譬如一燈，然百千燈，冥者皆明，明明無盡。」師云：「道無明暗，明暗是代謝之義。明明無盡，亦是有盡，相待立名故。《凈名經》云：『法無有比，無相待故。』」簡曰：「明喻智慧，暗喻煩惱。修道之人，倘不以智慧照破煩惱，無
【現代漢語翻譯】 現代漢語譯本：盛行於世（這就是荷澤禪師的禪法）。
六祖慧能大師看到各宗派的詰難紛紛興起，心中生起厭惡，於是召集座下弟子，憐憫地對他們說：『學道之人，一切善念惡念都應當徹底去除。沒有名稱可以稱呼，只能以自性來命名。沒有對立的自性，就叫做實性。在實性之上建立一切教法，聽聞之後就應當自己領悟。』眾人聽了這些話，都向六祖慧能大師行禮，請求侍奉他為師。
宣詔第九
神龍元年上元日，則天皇帝、中宗皇帝下詔說：『朕請安禪師、秀禪師在宮中供養。在處理國家大事的閑暇，常常探究佛法。兩位禪師推辭說：『南方有慧能禪師，秘密地接受了弘忍大師的衣缽和禪法，傳承佛的心印，可以請他來問。』現在派遣內侍薛簡，快馬加鞭地去迎接慧能大師，希望大師慈悲，迅速前往京城。』六祖慧能大師上表稱病推辭，希望終老於山林。薛簡說：『京城的禪師們都說：『想要領會佛道，必須通過坐禪習定。如果不通過禪定而獲得解脫，那是從來沒有的事。』不知道大師所說的佛法是怎樣的？』六祖慧能大師說：『道由心領悟，哪裡在於坐呢？《維摩詰經》說：『如果說如來有坐有臥，那就是在行邪道。』為什麼呢？因為如來無所從來，也無所去。沒有生滅，這就是如來的清凈禪。諸法空寂，這就是如來的清凈坐。究竟的證悟是沒有證悟可得，何況是坐呢？』薛簡說：『弟子回京城，皇上一定會問。希望大師慈悲，指示心要，傳達給皇上和京城學道的人。譬如一盞燈，點燃成百上千盞燈，黑暗的地方都光明了，光明永遠沒有窮盡。』六祖慧能大師說：『道沒有光明和黑暗，光明和黑暗是新陳代謝的意義。光明永遠沒有窮盡，也是有窮盡的時候，因為是相對而立的名相。《維摩詰經》說：『佛法沒有可以相比的，因為沒有相對的事物。』薛簡說：『光明比喻智慧，黑暗比喻煩惱。修道的人，如果不以智慧照破煩惱，那麼什麼時候才能解脫呢？』
【English Translation】 English version: Which flourished in the world (this is the Chan of Zen Master Heze).
The Master (Huineng) saw that the difficulties and questions of the various schools were arising, and evil thoughts were arising in his mind. He gathered his disciples and said with compassion: 'Those who study the Way should completely eliminate all good and evil thoughts. There is no name that can be named, but only the self-nature can be named. The nature without duality is called the real nature. Upon the real nature, all teachings are established, and one must see for oneself upon hearing the words.' When the people heard this, they all bowed and asked to serve him as their teacher.
Edict Ninth
On the first day of the first month of the Shenlong year, Empress Zetian and Emperor Zhongzong issued an edict saying: 'We have invited the two masters, An and Xiu, to be supported in the palace. In our spare time from state affairs, we often study the One Vehicle. The two masters declined, saying: 'There is Zen Master Huineng in the South, who secretly received the robe and Dharma of Grand Master Hongren, and transmitted the mind-seal of the Buddha. You can invite him to ask.' Now we are sending the eunuch Xue Jian to rush to welcome the Master. May the Master be compassionate and quickly go to the capital.' The Master submitted a memorial declining due to illness, wishing to end his days in the forest. Xue Jian said: 'The Zen masters in the capital all say: 'If you want to understand the Way, you must practice meditation and cultivate samadhi. If you do not attain liberation through meditation, it has never happened.' I do not know what Dharma the Master teaches?' The Master said: 'The Way is understood by the mind, how can it be in sitting? The Sutra says: 'If it is said that the Tathagata sits or lies down, that is practicing a false path.' Why? Because there is nowhere to come from, and nowhere to go. There is no birth and no death, this is the pure Chan of the Tathagata. All dharmas are empty and still, this is the pure sitting of the Tathagata. Ultimately, there is no attainment, let alone sitting.' Xue Jian said: 'When this disciple returns to the capital, the Emperor will surely ask. May the Master be compassionate and instruct the essentials of the mind, and transmit them to the two palaces and those in the capital who study the Way. It is like one lamp lighting hundreds of thousands of lamps, and all the darkness is illuminated, and the light is endless.' The Master said: 'The Way has no light or darkness, light and darkness are the meaning of metabolism. Endless light is also finite, because it is a name established in relation to something else. The Vimalakirti Sutra says: 'The Dharma has no comparison, because there is nothing to relate to.'' Xue Jian said: 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a person who cultivates the Way does not use wisdom to illuminate and break through afflictions, when will they be liberated?'
始生死憑何出離？」師曰：「煩惱即是菩提，無二無別。若以智慧照破煩惱者，此是二乘見解。羊鹿等機，上智大根，悉不如是。」簡曰：「如何是大乘見解？」師曰：「明與無明，凡夫見二；智者了達，其性無二。無二之性，即是實性。實性者，處凡愚而不減，在賢聖而不增，住煩惱而不亂，居禪定而不寂。不斷不常，不來不去，不在中間及其內外，不生不滅，性相如如，常住不遷，名之曰道。」簡曰：「師說不生不滅，何異外道？」師曰：「外道所說不生不滅者，將滅止生，以生顯滅，滅猶不滅，生說不生。我說不生不滅者，本自無生，今亦不滅，所以不同外道。汝若欲知心要，但一切善惡都莫思量，自然得入清凈心體，湛然常寂，妙用恒沙。」簡蒙指教，豁然大悟。禮辭歸闕，表奏師語。
其年九月三日，有詔獎諭師曰：「師辭老疾，為朕修道，國之福田。師若凈名託疾毗耶，闡揚大乘，傳諸佛心，談不二法。薛簡傳師指授如來知見，朕積善餘慶，宿種善根，值師出世，頓悟上乘。感荷師恩，頂戴無已，並奉磨衲袈裟及水晶缽，敕韶州剌史修飾寺宇，賜師舊居為國恩寺。」
付囑第十
師一日喚門人法海、志誠、法達、神會、智常、智通、志徹、志道、法珍、法如等，曰：「汝等不同餘人，
【現代漢語翻譯】 現代漢語譯本：薛簡問：『最初的生死輪迴是依靠什麼產生的，又如何才能從中解脫？』 六祖慧能大師說：『煩惱即是菩提，兩者沒有差別。如果用智慧來照破煩惱，這是二乘（聲聞乘和緣覺乘）的見解。像羊、鹿等根器的人，以及上等智慧和大根器的人，都不這樣認為。』 薛簡問：『什麼是大乘的見解？』 六祖慧能大師說：『對於明與無明，凡夫看到的是二者對立；有智慧的人明白通達，它們的本性沒有分別。沒有分別的本性，就是真實的本性。這真實的本性，處於凡夫愚昧之中也不會減少，處於賢聖境界也不會增加，處於煩惱之中也不會擾亂，處於禪定之中也不會寂靜。它不是斷滅的，也不是永恒不變的，不是從哪裡來，也不是到哪裡去，不在中間，也不在內外，不生不滅，自性與現象如如不動，永遠存在而不改變，可以稱之為道。』 薛簡問：『大師所說的不生不滅，和外道的說法有什麼不同？』 六祖慧能大師說：『外道所說的不生不滅，是將滅作為停止生的手段，用生來顯示滅，滅仍然不是真正的滅，生也不是真正的不生。我說的不生不滅，是本來就沒有生，現在也不會滅，所以和外道不同。你如果想知道心的要訣，只要對一切善惡都不要思量，自然就能進入清凈的心體，清澈明凈，永遠寂靜，其妙用如恒河沙數般無盡。』 薛簡聽了六祖慧能大師的指教，豁然大悟。於是告別六祖慧能大師，回到朝廷，上表奏明六祖慧能大師的教誨。 那年九月三日，皇帝下詔嘉獎六祖慧能大師說：『大師辭別年老多病之身，為我修道，是國家的福田。大師就像維摩詰（Vimalakirti，一位在家菩薩）一樣，假託生病住在毗耶離城（Vaishali，古印度城市），闡揚大乘佛法，傳授諸佛的心印，談論不二法門。薛簡傳達了大師所指授的如來知見，我積累善行還有剩餘的福報，過去種下了善根，才能遇到大師出世，頓悟上乘佛法。感激承受大師的恩德，頂禮膜拜沒有窮盡，並奉上磨衲袈裟和水晶缽，敕令韶州刺史修繕寺廟，賜予大師舊居作為國恩寺。』 付囑第十 有一天，六祖慧能大師召集門人法海（Fahai，人名）、志誠（Zhicheng，人名）、法達（Fada，人名）、神會（Shenhui，人名）、智常（Zhichang，人名）、智通（Zhitong，人名）、志徹（Zhiche，人名）、志道（Zhidao，人名）、法珍（Fazhen，人名）、法如（Faru，人名）等人，說：『你們不同於其他人，』
【English Translation】 English version: Xue Jian asked: 'From what does the beginning of birth and death arise, and how can one escape from it?' The Master [Huineng, the Sixth Patriarch] said: 'Affliction is Bodhi, there is no difference between the two. If one uses wisdom to illuminate and break through affliction, this is the view of the Two Vehicles [Śrāvakayāna and Pratyekabuddhayāna]. Those of the capacity of sheep and deer, as well as those of superior wisdom and great roots, do not think this way.' Xue Jian asked: 'What is the view of the Mahayana?' The Master said: 'For ignorance and enlightenment, ordinary people see duality; the wise understand and realize that their nature is non-dual. The nature of non-duality is the true nature. This true nature neither diminishes in the midst of ordinary fools nor increases in the realm of the wise and holy; it is not disturbed in the midst of affliction, nor is it silent in the midst of meditation. It is neither discontinuous nor permanent, neither coming nor going, neither in the middle nor inside or outside, neither arising nor ceasing. Its nature and appearance are such as they are, eternally abiding and unmoving, and it is called the Tao [the Way].' Xue Jian asked: 'What is the difference between the Master's teaching of non-arising and non-ceasing and the teachings of externalists?' The Master said: 'What externalists speak of as non-arising and non-ceasing is to use cessation to stop arising, and to use arising to show cessation. Cessation is still not true cessation, and arising is said to be non-arising. What I speak of as non-arising and non-ceasing is that originally there is no arising, and now there is no ceasing, so it is different from externalists. If you want to know the key to the mind, just do not think about good or evil, and you will naturally enter the pure mind-essence, clear and still, eternally silent, with wonderful functions as numerous as the sands of the Ganges.' Upon receiving the Master's instruction, Xue Jian had a sudden enlightenment. He then bid farewell to the Master and returned to the court, presenting a memorial reporting the Master's teachings. On the third day of the ninth month of that year, the emperor issued an edict praising the Master, saying: 'The Master has resigned from old age and illness to cultivate the Tao for me, which is the field of blessings for the country. The Master is like Vimalakirti [Vimalakirti, a lay bodhisattva], feigning illness in Vaishali [Vaishali, an ancient Indian city], expounding the Mahayana, transmitting the mind-seal of all Buddhas, and discussing the non-dual Dharma. Xue Jian has conveyed the Tathagata's [Tathagata, meaning 'Thus Gone One', an epithet of the Buddha] knowledge and vision as instructed by the Master. I have accumulated good deeds and have remaining blessings, and have planted good roots in the past, so I can encounter the Master's appearance in the world and have a sudden enlightenment of the supreme vehicle. I am grateful for the Master's kindness, and prostrate myself endlessly, and offer a worn-out kasaya [kasaya, a Buddhist robe] and a crystal bowl, and order the governor of Shaozhou to repair the temple, and grant the Master's old residence as the Guoen Temple [Guoen Temple, Temple of Gratitude].' Entrusting [the Dharma] - Chapter Ten One day, the Master summoned his disciples Fahai [Fahai, a personal name], Zhicheng [Zhicheng, a personal name], Fada [Fada, a personal name], Shenhui [Shenhui, a personal name], Zhichang [Zhichang, a personal name], Zhitong [Zhitong, a personal name], Zhiche [Zhiche, a personal name], Zhidao [Zhidao, a personal name], Fazhen [Fazhen, a personal name], Faru [Faru, a personal name], and others, and said: 'You are different from others,'
吾滅度后，各為一方師。吾今教汝說法，不失本宗：先須舉三科法門，動用三十六對，出沒即離兩邊。說一切法，莫離自性。忽有人問汝法，出語盡雙，皆取對法，來去相因。究竟二法盡除，更無去處。三科法門者，陰、界、入也。陰是五陰——色、受、想、行、識是也。入是十二入，外六塵——色、聲、香、味、觸、法；內六門——眼、耳、鼻、舌、身、意是也。界是十八界，六塵、六門、六識是也。自效能含萬法，名含藏識。若起思量，即是轉識。生六識，出六門，見六塵。如是一十八界，皆從自性起用。自性若邪，起十八邪；自性若正，起十八正。若惡用即眾生用，善用即佛用。用由何等？由自性有，對法外境。無情五對：天與地對，日與月對，明與暗對，陰與陽對，水與火對；此是五對也。法相語言十二對：語與法對，有與無對，有色與無色對，有相與無相對，有漏與無漏對，色與空對，動與靜對，清與濁對，凡與聖對，僧與俗對，老與少對，大與小對；此是十二對也。自性起用十九對：長與短對，邪與正對，癡與慧對，愚與智對，亂與定對，慈與毒對，戒與非對，直與曲對，實與虛對，險與平對，煩惱與菩提對，常與無常對，悲與害對，喜與瞋對，舍與慳對，進與退對，生與滅對，法身與色身對，化身與報
【現代漢語翻譯】 現代漢語譯本： 我涅槃之後，你們各自成為一方的導師。我現在教你們說法，不離佛法的根本宗旨：首先要舉出三科法門，運用三十六對，出入變化都不離兩邊。所說的一切法，都不要離開自性。如果有人問你佛法，說出的話都要成雙成對，都採用對待之法，來來去去相互依存。最終將這兩種對立的法都去除，就再也沒有去處了。三科法門指的是陰、界、入。陰指的是五陰——色、受、想、行、識。入指的是十二入，外六塵——色、聲、香、味、觸、法；內六門——眼、耳、鼻、舌、身、意。界指的是十八界，六塵、六門、六識。自效能夠包含萬法，名為含藏識。如果產生思量，那就是轉識。產生六識，從六門出去，見六塵。像這樣十八界，都是從自性生起作用。自性如果邪惡，就產生十八邪；自性如果正直，就產生十八正。如果作惡，就是眾生的作用；如果行善，就是佛的作用。作用由什麼產生？由自性所具有的，對待外在的境界。無情的五對：天與地對，日與月對，明與暗對，陰與陽對，水與火對；這是五對。法相語言的十二對：語與法對，有與無對，有色與無色對，有相與無相對，有漏與無漏對，色與空對，動與靜對，清與濁對，凡與聖對，僧與俗對，老與少對，大與小對；這是十二對。自性生起作用的十九對：長與短對，邪與正對，癡與慧對，愚與智對，亂與定對，慈與毒對，戒與非對，直與曲對，實與虛對，險與平對，煩惱與菩提對，常與無常對，悲與害對，喜與瞋對，舍與慳對，進與退對，生與滅對，法身與色身對，化身與報身對。
【English Translation】 English version: After my Parinirvana (death), each of you should become a teacher in your own region. Now I teach you how to expound the Dharma (teachings) without losing the original doctrine: First, you must present the Three Categories of Dharma, employing the Thirty-six Pairs, with arising and ceasing never departing from the two extremes. In explaining all Dharmas, do not stray from your own nature. If someone asks you about the Dharma, let your words always be in pairs, adopting the method of opposites, with coming and going mutually dependent. Ultimately, eliminate both of these opposing Dharmas, and there will be nowhere else to go. The Three Categories of Dharma are the Skandhas (aggregates), Dhatus (realms), and Ayatanas (sense bases). The Skandhas are the Five Skandhas—Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). The Ayatanas are the Twelve Ayatanas, the six external sense objects—Rupa (form), Shabda (sound), Gandha (smell), Rasa (taste), Sparsha (touch), and Dharma (objects of mind); and the six internal sense organs—Chaksu (eye), Shrotra (ear), Ghrana (nose), Jihva (tongue), Kaya (body), and Manas (mind). The Dhatus are the Eighteen Dhatus, the six sense objects, the six sense organs, and the six consciousnesses. The self-nature can contain all Dharmas, and is called the Alaya-vijnana (storehouse consciousness). If thoughts arise, that is the transformed consciousness (Manas-vijnana). It generates the six consciousnesses, goes out through the six sense organs, and perceives the six sense objects. Thus, these eighteen realms all arise from the functioning of the self-nature. If the self-nature is evil, it gives rise to the eighteen evils; if the self-nature is righteous, it gives rise to the eighteen righteous qualities. If it is used for evil, it is the usage of sentient beings; if it is used for good, it is the usage of the Buddhas. What does this usage arise from? It arises from what the self-nature possesses, in relation to external objects. The five pairs of inanimate things: Heaven and Earth are opposites, Sun and Moon are opposites, Light and Darkness are opposites, Yin and Yang are opposites, Water and Fire are opposites; these are the five pairs. The twelve pairs of Dharma characteristics and language: Speech and Dharma are opposites, Existence and Non-existence are opposites, Form and Formlessness are opposites, Appearance and Non-appearance are opposites, Defiled and Undefiled are opposites, Form and Emptiness are opposites, Movement and Stillness are opposites, Purity and Turbidity are opposites, Worldly and Sacred are opposites, Sangha (monastic) and Laity are opposites, Old and Young are opposites, Big and Small are opposites; these are the twelve pairs. The nineteen pairs of functions arising from the self-nature: Long and Short are opposites, Evil and Righteous are opposites, Ignorance and Wisdom are opposites, Foolishness and Intelligence are opposites, Distraction and Concentration are opposites, Compassion and Poison are opposites, Precepts and Non-precepts are opposites, Straight and Crooked are opposites, Truth and Falsehood are opposites, Danger and Safety are opposites, Affliction and Bodhi (enlightenment) are opposites, Permanence and Impermanence are opposites, Sorrow and Harm are opposites, Joy and Anger are opposites, Generosity and Stinginess are opposites, Progress and Regression are opposites, Birth and Death are opposites, Dharmakaya (Dharma body) and Rupakaya (form body) are opposites, Nirmanakaya (transformation body) and Sambhogakaya (reward body) are opposites.
身對；此是十九對也。」師言：「此三十六對法，若解用即道，貫一切經法，出入即離兩邊。自性動用，共人言語，外于相離相，內于空離空。若全著相，即長邪見；若全執空，即長無明。執空之人有謗經，直言不用文字。既云不用文字，人亦不合語言。只此語言，便是文字之相。又云：『直道不立文字。』即此不立兩字，亦是文字。見人所說，便即謗他言著文字。汝等須知，自迷猶可，又謗佛經。不要謗經，罪障無數。若著相於外，而作法求真；或廣立道場，說有無之過患。如是之人，累劫不得見性。但聽依法修行，又莫百物不思，而於道性窒礙。若聽說不修，令人反生邪念。但依法修行，無住相法施。汝等若悟，依此說、依此用、依此行、依此作，即不失本宗。若有人問汝義，問有將無對，問無將有對，問凡以聖對，問聖以凡對。二道相因，生中道義。如一問一對，余問一依此作，即不失理也。設有人問：『何名為闇？』答云：『明是因，闇是緣，明沒即闇。』以明顯闇，以闇顯明，來去相因，成中道義。余問悉皆如此。汝等於後傳法，依此轉相教授，勿失宗旨。」
師于太極元年壬子，延和七月(是年五月改延和，八月玄宗即位方改元先天，次年遂改開元。他本作先天者非)命門人往新州國恩寺建塔，仍
【現代漢語翻譯】 現代漢語譯本： 『身對』，這是第十九對。」大師說：「這三十六對法，如果理解並運用，就是『道』，它貫穿一切經法，出入于有無之間，即能脫離兩邊。自性的動用，與人交談，對外要離於『相』而又不離『相』，對內要離於『空』而又不離『空』。如果完全執著于『相』，就會增長邪見；如果完全執著于『空』，就會增長無明。執著于『空』的人會誹謗佛經，直接說不用文字。既然說不用文字，人也不應該說話。僅僅是這說話，就是文字之『相』。又說：『直道不立文字。』但這『不立』兩個字，也是文字。看見別人所說，就立刻誹謗他人執著于文字。你們要知道，自己迷惑尚且可以，又誹謗佛經，這罪過無數。如果執著于外在的『相』，而作法求真；或者廣建道場，說有無的過患。這樣的人，累劫都不能見性。只要聽從佛法修行，又不要什麼都不想，而使道性受到阻礙。如果聽了佛法而不修行，會使人反而產生邪念。只要依法修行，無住于『相』而行法佈施。你們如果領悟了，依照這所說的、依照這所用的、依照這所行的、依照這所作的，就不會失去本宗的宗旨。如果有人問你們義理，問『有』就用『無』來對，問『無』就用『有』來對，問『凡』就用『聖』來對，問『聖』就用『凡』來對。兩種道相互依存，產生中道之義。像這樣一問一對，其餘的問也依照這個方法來做，就不會失去道理。假設有人問：『什麼叫做『闇』（愚昧，黑暗）？』回答說：『明是因，闇是緣，明消失了就是闇。』用明來顯示闇，用闇來顯示明，來去相互依存，成就中道之義。其餘的問答都可以這樣類推。你們以後傳法，依照這個方法互相教授，不要失去宗旨。」 大師在太極元年壬子年，延和七月（這年五月改年號為延和，八月玄宗即位才改元為先天，第二年就改元為開元。其他版本寫成先天的是錯誤的）命令門人前往新州國恩寺建造寶塔，仍然……
【English Translation】 English version: 『Body』 versus 『counterpart』; this is the nineteenth pair.』 The Master said, 『These thirty-six pairs of principles, if understood and applied, are the 『Tao』 (道, the Way), which permeates all sutras and laws. Entering and exiting between existence and non-existence allows one to detach from both extremes. The function of one's self-nature, when speaking with others, is to be detached from 『form』 (相, appearance) yet not detached, and to be detached from 『emptiness』 (空, voidness) within yet not detached. If one is completely attached to 『form』, one will increase wrong views; if one is completely attached to 『emptiness』, one will increase ignorance (無明, ignorance). Those who cling to 『emptiness』 will slander the sutras, directly saying that words are unnecessary. Since they say words are unnecessary, people should not speak either. This very speech is the 『form』 of words. Furthermore, it is said: 『The direct path does not establish words.』 But the two words 『does not establish』 are also words. Seeing what others say, they immediately slander them for being attached to words. You must know that it is already acceptable if you are only deluded, but to slander the Buddhist scriptures is an immeasurable sin. If one clings to external 『forms』 and practices to seek truth, or widely establishes monasteries and speaks of the faults of existence and non-existence, such a person will not be able to see their nature for countless eons. Just listen to the Dharma and practice, and do not cease all thought, which would obstruct the nature of the Tao. If one hears the Dharma but does not practice, it will cause people to generate wrong thoughts. Just practice according to the Dharma, giving Dharma without dwelling on 『form』. If you understand, according to what is said, according to what is used, according to what is practiced, according to what is done, you will not lose the essence of this school. If someone asks you about the meaning, answer 『existence』 with 『non-existence』, answer 『non-existence』 with 『existence』, answer 『mundane』 (凡, ordinary) with 『holy』 (聖, saintly), answer 『holy』 with 『mundane』. The two paths depend on each other, giving rise to the meaning of the Middle Way. Like this one question and one answer, all other questions should be answered in this way, and you will not lose the principle. Suppose someone asks: 『What is called 『darkness』 (闇, ignorance, darkness)?』 Answer: 『Brightness is the cause, darkness is the condition, when brightness disappears, there is darkness.』 Use brightness to reveal darkness, use darkness to reveal brightness, coming and going depend on each other, accomplishing the meaning of the Middle Way. All other questions can be answered in this way. When you transmit the Dharma in the future, teach each other according to this method, do not lose the essence of the school.』 In the first year of Taiji, the year of Renzi, in the seventh month of Yanhe (in the fifth month of this year, the reign title was changed to Yanhe, and in the eighth month, when Emperor Xuanzong ascended the throne, the reign title was changed to Xiantian, and the following year it was changed to Kaiyuan. Other versions that write Xiantian are incorrect), the Master ordered his disciples to go to Guoen Temple in Xinzhou to build a pagoda, and still...
令促工，次年夏末落成。七月一日，集徒眾曰：「吾至八月，欲離世間。汝等有疑，早須相問，為汝破疑，令汝迷盡。吾若去後，無人教汝。」法海等聞，悉皆涕泣。惟有神會，神情不動，亦無涕泣。師云：「神會小師卻得善不善等，譭譽不動，哀樂不生；餘者不得。數年山中竟修何道？汝今悲泣，為憂阿誰？若憂吾不知去處，吾自知去處。吾若不知去處，終不預報于汝。汝等悲泣，蓋為不知吾去處；若知吾去處，即不合悲泣。法性本無生滅去來，汝等盡坐，吾與汝說一偈，名曰真假動靜偈。汝等誦取此偈，與吾意同，依此修行，不失宗旨。」眾僧作禮，請師說偈。偈曰：
「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， 無情即不動， 若修不動行， 同無情不動。 若覓真不動， 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， 但作如此見， 即是真如用。 報諸學道人， 努力須用意， 莫于大乘門， 卻執生死智。 若言下相應， 即共論佛義； 若實不相應， 合掌令歡喜。 此宗本無諍， 諍即失道意， 執逆
【現代漢語翻譯】 現代漢語譯本： 催促工匠，第二年夏末完成。七月一日，召集弟子們說：『我到八月，就要離開人世了。你們有什麼疑問，早點問我，我為你們解答疑惑，讓你們消除迷惑。我如果走了以後，就沒有人教導你們了。』法海（Fa Hai）等聽了，都哭泣起來。只有神會（Shen Hui），神情沒有變化，也沒有哭泣。大師說：『神會小師卻能理解善與不善等，不為譭謗和讚譽所動，哀傷和快樂不產生；其餘的人不能這樣。這幾年在山中究竟修了什麼道？你們現在悲傷哭泣，是為誰擔憂？如果擔憂我不知道去處，我自己知道去處。我如果不知道去處，終究不會預先告訴你們。你們悲傷哭泣，是因為不知道我的去處；如果知道我的去處，就不應該悲傷哭泣。法性（Fa Xing）本來就沒有生滅和來去，你們都坐下，我為你們說一首偈，名叫《真假動靜偈》。你們誦讀這首偈，與我的心意相同，依照這首偈修行，就不會失去宗旨。』眾僧行禮，請求大師說偈。偈語說： 『一切都沒有真實，不要用見解去尋找真實， 如果用見解尋找真實，所見到的都是不真實的。 如果能夠自有真實，離開虛假就是心真， 自心不離開虛假，沒有真又在哪裡尋找真？ 有情眾生就理解動，無情眾生就是不動， 如果修行不動之行，就和無情眾生一樣不動。 如果尋找真正的靜止，在動之中有不動， 不動就是不動，無情眾生沒有佛種（Fo Zhong）。 能夠善於分辨諸相，第一義（Di Yi）就是不動， 只要這樣去看待，就是真如（Zhen Ru）的妙用。 告訴各位學道的人，努力必須用心， 不要在大乘（Da Cheng）之門，卻執著生死的智慧。 如果言語之下能夠相應，就共同討論佛義； 如果實在不能相應，合掌表示歡喜。 這個宗派本來沒有爭論，爭論就失去了道的真意， 執著違逆……』
【English Translation】 English version: He urged the artisans, and it was completed by the end of the following summer. On the first day of July, he gathered his disciples and said, 'By August, I intend to leave this world. If any of you have doubts, ask me early, and I will resolve them for you, dispelling your confusion. If I depart, there will be no one to teach you.' Fa Hai (Fa Hai) and the others, upon hearing this, all wept. Only Shen Hui (Shen Hui) remained composed, without tears. The Master said, 'The young monk Shen Hui understands good and not-good, unmoved by praise or blame, without arising of sorrow or joy; the rest of you do not. What path have you cultivated in the mountains these past few years? Why do you weep now, for whom do you grieve? If you worry that I do not know where I am going, I know where I am going. If I did not know where I was going, I would not have foretold it to you. Your weeping is because you do not know where I am going; if you knew where I was going, you would not weep. Dharma-nature (Fa Xing) inherently has no arising, ceasing, coming, or going. All of you sit down, and I will speak a verse for you, called the 'Verse of True and False, Movement and Stillness.' Recite this verse, and if your intention aligns with mine, practice according to it, and you will not lose the essence of the teaching.' The assembly of monks bowed and requested the Master to speak the verse. The verse says: 'All is without truth, do not seek truth through views, If you seek truth through views, all that is seen is not true. If you can have truth within yourself, leaving falseness is the true mind, If the mind does not leave falseness, where can you find truth? Sentient beings understand movement, insentient beings are still, If you cultivate the practice of stillness, you are the same as insentient beings. If you seek true stillness, there is stillness within movement, Stillness is stillness, insentient beings have no Buddha-nature (Fo Zhong). Being able to skillfully distinguish appearances, the First Principle (Di Yi) is stillness, Just see it in this way, and it is the wonderful function of Suchness (Zhen Ru). I tell all those who study the Way, you must strive to use your mind, Do not, at the gate of the Mahayana (Da Cheng), cling to the wisdom of birth and death. If your words resonate, then we will discuss the meaning of the Buddha; If they do not resonate, then put your palms together and rejoice. This school inherently has no contention, contention loses the meaning of the Way, Clinging to opposition...'
諍法門， 自性入生死。」
時，徒眾聞說偈已，普皆作禮，並體師意，各各攝心，依法修行，更不敢諍，乃知大師不久住世。法海上座，再拜問曰：「和尚入滅之後，衣法當付何人？」師曰：「吾于大梵寺說法，以至於今抄錄流行，目曰『法寶壇經』。汝等守護，遞相傳授。度諸群生，但依此說，是名正法。今為汝等說法，不付其衣。蓋為汝等信根淳熟，決定無疑，堪任大事。然據先祖達磨大師付授偈意，衣不合傳。偈曰：
「『吾本來茲土， 傳法救迷情， 一華開五葉， 結果自然成。』」
師復曰：「諸善知識！汝等各各凈心，聽吾說法。若欲成就種智，須達一相三昧、一行三昧。若於一切處而不住相，于彼相中不生憎愛，亦無取捨，不念利益成壞等事，安閑恬靜，虛融澹泊，此名一相三昧。若於一切處行住坐臥，純一直心，不動道場，真成凈土，此名一行三昧。若人具二三昧，如地有種，含藏長養，成熟其實。一相一行，亦復如是。我今說法，猶如時雨，普潤大地。汝等佛性，譬諸種子，遇茲沾洽，悉得發生。承吾旨者，決獲菩提。依吾行者，定證妙果。聽吾偈曰：
「心地含諸種， 普雨悉皆萌， 頓悟華情已， 菩提果自成。」
師說偈已，曰：「其法無二，
【現代漢語翻譯】 現代漢語譯本：『諍法門，自性入生死。』 當時，徒眾聽聞偈語后，都行禮拜，並領會了老師的意旨，各自收攝心神，依法修行，再也不敢爭論，這才知道大師不久將要離世。法海（弟子名）上座，再次拜問說：『和尚圓寂之後，衣法應當傳付給誰？』 大師說：『我于大梵寺說法，以至於今抄錄流行，名為《法寶壇經》。你們守護它，依次相傳。普度眾生，只依此經所說，這就是正法。現在為你們說法，不傳衣缽。因為你們的信根純熟，決定無疑，堪當重任。然而根據先祖達磨（Bodhidharma）大師傳授衣缽的偈語，衣缽不應再傳。偈語說：』 『我本來到這片土地，傳法是爲了救度迷惑的眾生，一朵花開了五片花瓣（比喻禪宗發展），結果自然會成熟。』 大師又說：『各位善知識！你們各自清凈心念，聽我說法。如果想要成就一切種智（sarvajna，佛的智慧），必須通達一相三昧（ekalakshana-samadhi，於一切法知其為一相的三昧）、一行三昧（ekavyuha-samadhi，於一切處行住坐臥，常行一直心是也）。如果在一切處都不執著于外相，對於這些外相不生憎恨和喜愛，也沒有取捨，不思念利益成敗等事，安閑恬靜，虛空融合，清淡寡慾，這就叫做一相三昧。如果在一切處行住坐臥，都保持純真正直的心，不為外境所動搖，當下就是真正的凈土，這就叫做一行三昧。如果有人具備這兩種三昧，就像土地裡有種子，能夠含藏、生長、成熟，最終結出果實。一相三昧和一行三昧，也是如此。我現在說法，就像及時的雨水，普遍滋潤大地。你們的佛性，就像種子，遇到這雨水的滋潤，都能生長發芽。領受我的旨意的人，必定獲得菩提（bodhi，覺悟）。依照我的教導修行的人，必定證得妙果。聽我的偈語：』 『心地包含各種種子，普遍降雨都能萌芽，一旦頓悟了萬法的實相，菩提之果自然成就。』 大師說完偈語，說：『佛法沒有兩樣，
【English Translation】 English version: 『Contending the Dharma gate, the self-nature enters birth and death.』 At that time, the assembly, upon hearing the verse, all bowed respectfully, understood the Master's intention, each gathered their minds, practiced according to the Dharma, and dared not contend any further, realizing that the Master would not remain in the world for long. The senior seat Dharma-hai (name of a disciple), bowed again and asked: 『After the Abbot enters Nirvana, to whom should the robe and Dharma be entrusted?』 The Master said: 『I have been expounding the Dharma at the Great Brahma Temple, and it has been copied and circulated to this day, named the 『Platform Sutra of the Dharma Jewel』. You should protect it and pass it on in succession. Deliver all sentient beings, but only according to what is said in this Sutra, this is called the True Dharma. Now I am expounding the Dharma for you, but I am not entrusting the robe. This is because your roots of faith are pure and mature, and you are definitely without doubt, capable of great undertakings. However, according to the verse of the First Ancestor Bodhidharma (達磨大師) when he entrusted the robe, the robe should not be passed on. The verse says:』 『I originally came to this land, to transmit the Dharma and save those who are deluded, one flower opens five petals (a metaphor for the development of Zen Buddhism), and the result will naturally be achieved.』 The Master further said: 『Good Knowing Advisors! Each of you purify your minds and listen to my Dharma. If you wish to achieve the all-knowing wisdom (sarvajna, 佛的智慧), you must understand the samadhi of one form (ekalakshana-samadhi, 於一切法知其為一相的三昧) and the samadhi of one practice (ekavyuha-samadhi, 於一切處行住坐臥，常行一直心是也). If you do not dwell on appearances in all places, and do not generate hatred or love for those appearances, nor have any grasping or rejection, nor think of matters such as benefit or harm, be peaceful and tranquil, empty and harmonious, and detached, this is called the samadhi of one form. If in all places, whether walking, standing, sitting, or lying down, you maintain a purely upright mind, without moving from the bodhimanda (道場), you will truly realize the Pure Land, this is called the samadhi of one practice. If a person possesses these two samadhis, it is like a seed in the ground, which contains, nurtures, and matures to bear fruit. The samadhi of one form and the samadhi of one practice are also like this. My Dharma now is like timely rain, universally moistening the earth. Your Buddha-nature is like seeds, encountering this moisture, all will sprout and grow. Those who receive my teachings will surely attain bodhi (bodhi, 覺悟). Those who practice according to my teachings will surely realize wonderful fruit. Listen to my verse:』 『The mind-ground contains all kinds of seeds, universal rain will cause them all to sprout, once the true nature of phenomena is suddenly realized, the fruit of bodhi will naturally be achieved.』 After the Master spoke the verse, he said: 『The Dharma is not two,
其心亦然。其道清凈，亦無諸相，汝等慎勿觀靜及空其心。此心本凈，無可取捨。各自努力，隨緣好去。」爾時徒眾作禮而退。
大師，七月八日忽謂門人曰：「吾欲歸新州，汝等速理舟楫。」大眾哀留甚堅。師曰：「諸佛出現，猶示涅槃。有來必去，理亦常然。吾此形骸，歸必有所。」眾曰：「師從此去，早晚可回。」師曰：「葉落歸根，來時無口。」又問曰：「正法眼藏，傳付何人？」師曰：「有道者得，無心者通。」又問：「后莫有難否？」師曰：「吾滅后五六年，當有一人來取吾首。聽吾記曰：『頭上養親，口裡須餐，遇滿之難，楊柳為官。』」又云：「吾去七十年，有二菩薩從東方來，一出家、一在家。同時興化，建立吾宗，締緝伽藍，昌隆法嗣。」問曰：「未知從上佛祖應現已來，傳授幾代？愿垂開示。」師云：「古佛應世已無數量，不可計也。今以七佛為始，過去莊嚴劫，毗婆尸佛、尸棄佛、毗舍浮佛；今賢劫，拘留孫佛、拘那含牟尼佛、迦葉佛、釋迦文佛。是為七佛。
「已上七佛，今以釋迦文佛首傳。
「第一摩訶迦葉尊者、第二阿難尊者、第三商那和修尊者、第四優波鞠多尊者、第五提多迦尊者、第六彌遮迦尊者、第七婆須蜜多尊者、第八佛馱難提尊者、第九伏馱蜜多尊
【現代漢語翻譯】 現代漢語譯本：他的心也是這樣。他的道清凈，也沒有各種表象，你們要謹慎，不要執著于靜止和空虛你們的心。這顆心本來就是清凈的，沒有什麼可以取捨的。各自努力修行，隨順因緣好好地走下去。』當時，弟子們行禮後退下。
大師在七月初八忽然對弟子們說：『我想要回到新州，你們快點準備船隻。』大家悲傷地挽留，非常堅決。大師說：『諸佛出現於世，尚且還要示現涅槃。有來就必定有去，這是常理。我這個形骸，回去必定有所歸宿。』眾人問：『師父您這次離去，什麼時候可以回來？』大師說：『葉落歸根，來的時候沒有口。』又問：『正法眼藏（Dharma Eye Treasury），傳付給什麼人？』大師說：『有道行的人得到它，沒有分別心的人通達它。』又問：『以後會有災難嗎？』大師說：『我滅度后五六年，會有一個人來取我的頭。聽我的預記說：『頭上養親，口裡須餐，遇滿之難，楊柳為官。』
又說：『我離去七十年後，有兩位菩薩從東方來，一位出家，一位在家。同時興盛教化，建立我的宗派，修繕寺院，使佛法後代昌盛。』問：『不知道從上古佛祖應世以來，傳授了多少代？希望您能開示。』大師說：『古佛應世已經無數，無法計算。現在以七佛為開始，過去莊嚴劫，毗婆尸佛（Vipasyin Buddha）、尸棄佛（Sikhin Buddha）、毗舍浮佛（Visvabhu Buddha）；現在賢劫，拘留孫佛（Krakucchanda Buddha）、拘那含牟尼佛（Kanakamuni Buddha）、迦葉佛（Kasyapa Buddha）、釋迦文佛（Sakyamuni Buddha）。這就是七佛。
以上七佛，現在以釋迦文佛開始傳法。
第一代是摩訶迦葉尊者（Mahakasyapa），第二代是阿難尊者（Ananda），第三代是商那和修尊者（Sanavasa），第四代是優波鞠多尊者（Upagupta），第五代是提多迦尊者（Dhitika），第六代是彌遮迦尊者（Micchaka），第七代是婆須蜜多尊者（Vasumitra），第八代是佛馱難提尊者（Buddhanandi），第九代是伏馱蜜多尊者（Buddhamitra）。
【English Translation】 English version: His mind is also like this. His path is pure and without various appearances. You should be careful not to cling to stillness and emptiness in your minds. This mind is originally pure, and there is nothing to accept or reject. Each of you should strive diligently and go forward well, following your respective conditions.' At that time, the disciples bowed and withdrew.
On the eighth day of the seventh month, the Great Master suddenly said to his disciples, 'I want to return to Xinzhou. Prepare the boats quickly.' The assembly pleaded earnestly for him to stay. The Master said, 'Even the Buddhas, when they appear in the world, still demonstrate Nirvana. Where there is coming, there must be going; this is the natural order. This physical body of mine must have a place to return to.' The assembly asked, 'Master, when you leave this time, when will you return?' The Master said, 'Leaves fall and return to their roots; when they come, they have no mouth.' They further asked, 'To whom will the Dharma Eye Treasury (Dharma Eye Treasury) be transmitted?' The Master said, 'Those with the Way will attain it, and those without a mind of discrimination will penetrate it.' They also asked, 'Will there be any difficulties in the future?' The Master said, 'Five or six years after my passing, there will be someone who comes to take my head. Listen to my prophecy: 'Nourishing parents on the head, food must be eaten in the mouth, meeting the difficulty of fullness, the willow will be the official.'
He also said, 'Seventy years after my departure, two Bodhisattvas will come from the East, one a monk and one a layman. They will simultaneously promote the teachings, establish my school, repair monasteries, and make the Dharma lineage flourish.' They asked, 'Since the ancient Buddhas appeared in the world, how many generations have been transmitted? We hope you will enlighten us.' The Master said, 'The ancient Buddhas who have appeared in the world are countless and cannot be calculated. Now, starting with the Seven Buddhas, in the past Adornment Kalpa, there were Vipasyin Buddha (Vipasyin Buddha), Sikhin Buddha (Sikhin Buddha), and Visvabhu Buddha (Visvabhu Buddha); in the present Worthy Kalpa, there are Krakucchanda Buddha (Krakucchanda Buddha), Kanakamuni Buddha (Kanakamuni Buddha), Kasyapa Buddha (Kasyapa Buddha), and Sakyamuni Buddha (Sakyamuni Buddha). These are the Seven Buddhas.'
Above are the Seven Buddhas, now beginning the transmission with Sakyamuni Buddha.
The first generation is Venerable Mahakasyapa (Mahakasyapa), the second generation is Venerable Ananda (Ananda), the third generation is Venerable Sanavasa (Sanavasa), the fourth generation is Venerable Upagupta (Upagupta), the fifth generation is Venerable Dhitika (Dhitika), the sixth generation is Venerable Micchaka (Micchaka), the seventh generation is Venerable Vasumitra (Vasumitra), the eighth generation is Venerable Buddhanandi (Buddhanandi), and the ninth generation is Venerable Buddhamitra (Buddhamitra).
者、第十脅尊者、十一富那夜奢尊者、十二馬鳴大士、十三迦毗摩羅尊者、十四龍樹大士、十五迦那提婆尊者、十六羅睺羅多尊者、十七僧伽難提尊者、十八伽耶舍多尊者、十九鳩摩羅多尊者、二十阇耶多尊者、二十一婆修盤頭尊者、二十二摩拏羅尊者、二十三鶴勒那尊者、二十四師子尊者、二十五婆舍斯多尊者、二十六不如蜜多尊者、二十七般若多羅尊者、二十八菩提達磨尊者(此土是為初祖)、二十九慧可大師、三十僧璨大師、三十一道信大師、三十二弘忍大師。
「惠能是為三十三祖。從上諸祖，各有稟承。汝等向後，遞代流傳毋令乖誤。」
大師，先天二年癸丑歲八月初三日(是年十二月改元開元)，於國恩寺齋罷，謂諸徒眾曰：「汝等各依位坐，吾與汝別。」法海白言：「和尚！留何教法，令後代迷人得見佛性？」師言：「汝等諦聽！後代迷人，若識眾生，即是佛性；若不識眾生，萬劫覓佛難逢。吾今教汝。識自心眾生，見自心佛性。欲求見佛，但識眾生。只為眾生迷佛，非是佛迷眾生。自性若悟，眾生是佛；自性若迷，佛是眾生。自性平等，眾生是佛；自性邪險，佛是眾生。汝等心若險曲，即佛在眾生中；一念平直。即是眾產生佛。我心自有佛，自佛是真佛。自若無佛心，何處求真佛？汝等
【現代漢語翻譯】 現代漢語譯本： 者（未知含義）、第十脅尊者（未知含義）、十一富那夜奢尊者（未知含義）、十二馬鳴大士（佛教哲學家）、十三迦毗摩羅尊者（未知含義）、十四龍樹大士（佛教哲學家）、十五迦那提婆尊者（未知含義）、十六羅睺羅多尊者（未知含義）、十七僧伽難提尊者（未知含義）、十八伽耶舍多尊者（未知含義）、十九鳩摩羅多尊者（未知含義）、二十阇耶多尊者（未知含義）、二十一婆修盤頭尊者（未知含義）、二十二摩拏羅尊者（未知含義）、二十三鶴勒那尊者（未知含義）、二十四師子尊者（未知含義）、二十五婆舍斯多尊者（未知含義）、二十六不如蜜多尊者（未知含義）、二十七般若多羅尊者（未知含義）、二十八菩提達磨尊者（Bodhidharma，禪宗始祖，此土是為初祖）、二十九慧可大師（禪宗二祖）、三十僧璨大師（禪宗三祖）、三十一道信大師（禪宗四祖）、三十二弘忍大師（禪宗五祖）。
『惠能是為三十三祖。從上諸祖，各有稟承。汝等向後，遞代流傳毋令乖誤。』
大師，先天二年癸丑歲八月初三日（是年十二月改元開元），於國恩寺齋罷，謂諸徒眾曰：『汝等各依位坐，吾與汝別。』法海白言：『和尚！留何教法，令後代迷人得見佛性？』師言：『汝等諦聽！後代迷人，若識眾生，即是佛性；若不識眾生，萬劫覓佛難逢。吾今教汝。識自心眾生，見自心佛。求見佛，但識眾生。只為眾生迷佛，非是佛迷眾生。自性若悟，眾生是佛；自性若迷，佛是眾生。自性平等，眾生是佛；自性邪險，佛是眾生。汝等心若險曲，即佛在眾生中；一念平直。即是眾產生佛。我心自有佛，自佛是真佛。自若無佛心，何處求真佛？汝等』
【English Translation】 English version: 者 (Unknown meaning), Tenth Elder, Eleventh Punyayashas (Unknown meaning), Twelfth Ashvaghosa (Buddhist philosopher), Thirteenth Kapimala (Unknown meaning), Fourteenth Nagarjuna (Buddhist philosopher), Fifteenth Kanadeva (Unknown meaning), Sixteenth Rahulata (Unknown meaning), Seventeenth Sanghanandi (Unknown meaning), Eighteenth Gayashata (Unknown meaning), Nineteenth Kumarata (Unknown meaning), Twentieth Jayata (Unknown meaning), Twenty-first Vasubandhu (Unknown meaning), Twenty-second Manoratha (Unknown meaning), Twenty-third Haklena (Unknown meaning), Twenty-fourth Simha (Unknown meaning), Twenty-fifth Vasasita (Unknown meaning), Twenty-sixth Punyamitra (Unknown meaning), Twenty-seventh Prajnatara (Unknown meaning), Twenty-eighth Bodhidharma (The first Patriarch of Zen Buddhism in China), Twenty-ninth Great Master Huike, Thirtieth Great Master Sengcan, Thirty-first Daoxin, Thirty-second Hongren.
'Huineng is the thirty-third Patriarch. Each of the previous Patriarchs had their own lineage. You should pass it down through the generations without error.'
The Great Master, on the third day of the eighth month of the Gui Chou year of the Xiantian era (the era name was changed to Kaiyuan in the twelfth month of that year), after the vegetarian meal at Guoen Temple, said to his disciples: 'You should each sit in your positions, I am going to bid you farewell.' Fa Hai said: 'Venerable Abbot! What teachings do you leave behind, so that later generations of deluded people can see the Buddha-nature?' The Master said: 'Listen carefully! If later generations of deluded people recognize sentient beings, that is Buddha-nature; if they do not recognize sentient beings, it will be difficult to encounter a Buddha even after countless kalpas. I will now teach you. Recognize the sentient beings in your own mind, and see the Buddha in your own mind. To seek to see the Buddha, just recognize sentient beings. It is only because sentient beings are deluded about the Buddha, it is not that the Buddha is deluded about sentient beings. If your self-nature is enlightened, sentient beings are Buddhas; if your self-nature is deluded, Buddhas are sentient beings. If your self-nature is equal, sentient beings are Buddhas; if your self-nature is wicked and crooked, Buddhas are sentient beings. If your minds are wicked and crooked, then the Buddha is among sentient beings; if one thought is upright, then sentient beings become Buddhas. My mind has its own Buddha, and that Buddha is the true Buddha. If you have no Buddha-mind, where will you seek the true Buddha? You'
自心是佛，更莫狐疑。外無一物而能建立，皆是本心生萬種法。故經云：『心生種種法生，心滅種種法滅。』吾今留一偈與汝等別，名自性真佛偈。後代之人，識此偈意，自見本心，自成佛道。偈曰：
「真如自性是真佛， 邪見三毒是魔王， 邪迷之時魔在舍， 正見之時佛在堂。 性中邪見三毒生， 即是魔王來住舍， 正見自除三毒心， 魔變成佛真無假。 法身報身及化身， 三身本來是一身， 若向性中能自見， 即是成佛菩提因。 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， 除淫即是凈性身， 性中各自離五欲， 見性剎那即是真。 今生若遇頓教門， 忽悟自性見世尊， 若欲修行覓作佛， 不知何處擬求真？ 若能心中自見真， 有真即是成佛因， 不見自性外覓佛， 起心總是大癡人。 頓教法門今已留， 救度世人須自修， 報汝當來學道者， 不作此見大悠悠。」
師說偈已，告曰：「汝等好住。吾滅度后，莫作世情悲泣雨淚，受人弔問、身著孝服，非吾弟子，亦非正法。但識自本心，見自本性，無動無靜，無生無滅，無去無來，無是無非，無住無往。恐汝
【現代漢語翻譯】 現代漢語譯本： 自心即是佛，不要再有任何懷疑。外在沒有任何事物可以被建立，一切都是從本心生出各種各樣的法。所以經書上說：『心生種種法生，心滅種種法滅。』我現在留下一首偈頌給你們，名為自性真佛偈。後代的人，如果理解這首偈頌的含義，自然能見到自己的本心，自然能成就佛道。偈頌說：
『真如自性是真佛， 邪見三毒是魔王， 邪迷之時魔在舍， 正見之時佛在堂。 性中邪見三毒生， 即是魔王來住舍， 正見自除三毒心， 魔變成佛真無假。 法身（Dharmakaya，佛的法性之身）報身（Sambhogakaya，佛的報應之身）及化身（Nirmanakaya，佛的化現之身）， 三身本來是一身， 若向性中能自見， 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， 除淫即是凈性身， 性中各自離五欲（色、聲、香、味、觸）， 見性剎那即是真。 今生若遇頓教門， 忽悟自性見世尊， 若欲修行覓作佛， 不知何處擬求真？ 若能心中自見真， 有真即是成佛因， 不見自性外覓佛， 起心總是大癡人。 頓教法門今已留， 救度世人須自修， 報汝當來學道者， 不作此見大悠悠。』
大師說完偈頌后，告誡說：『你們好好住在這裡。我圓寂之後，不要像世俗之人那樣悲傷哭泣，接受別人的弔唁，身穿孝服，這不是我的弟子，也不是正法。只要認識自己的本心，見到自己的本性，無動無靜，無生無滅，無去無來，無是無非，無住無往。恐怕你們...
【English Translation】 English version: Your own mind is Buddha; harbor no more doubts. Nothing external can be established; all kinds of dharmas arise from the original mind. Therefore, the sutra says: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' I now leave a verse for you, called the 'Verse of the True Buddha of Self-Nature.' People of later generations who understand the meaning of this verse will naturally see their original mind and naturally attain Buddhahood. The verse says:
'The true suchness of self-nature is the true Buddha, Perverted views and the three poisons are the demon king. When deluded and astray, the demon is in the house, When with right view, the Buddha is in the hall. When perverted views and the three poisons arise in the nature, It is the demon king coming to dwell in the house. When right view eliminates the three poisonous minds, The demon transforms into Buddha; truly without falsehood. The Dharmakaya (Dharmakaya, the body of the Buddha's Dharma), the Sambhogakaya (Sambhogakaya, the body of the Buddha's reward), and the Nirmanakaya (Nirmanakaya, the body of the Buddha's transformation), The three bodies are originally one body. If you can see it yourself in the nature, It is the cause of becoming a Buddha and Bodhi. Originally, pure nature arises from the Nirmanakaya, Pure nature is always in the Nirmanakaya. The nature causes the Nirmanakaya to walk the right path, The future will be complete, truly infinite. Lustful nature is originally the cause of pure nature, Eliminating lust is the body of pure nature. In the nature, each is free from the five desires (form, sound, smell, taste, touch), Seeing the nature in an instant is the truth. If in this life you encounter the Sudden Teaching, Suddenly awaken to your self-nature and see the World-Honored One. If you want to cultivate and seek to become a Buddha, Where do you intend to seek the truth? If you can see the truth in your heart, Having truth is the cause of becoming a Buddha. Not seeing your self-nature and seeking the Buddha externally, Giving rise to thoughts is always a great fool. The Sudden Teaching Dharma-door is now left behind, To save sentient beings, you must cultivate yourself. Tell those who will study the Way in the future, Do not hold this view and be greatly carefree.'
After the Master spoke the verse, he admonished: 'You all stay well here. After my Nirvana, do not grieve and weep like worldly people, accept condolences from others, and wear mourning clothes. This is not my disciple, nor is it the true Dharma. Only recognize your original mind, see your original nature, without movement or stillness, without birth or death, without going or coming, without right or wrong, without dwelling or going. I fear that you...
等心迷，不會吾意，今再囑汝，令汝見性。吾滅度后，依此修行，如吾在日；若違吾教，縱吾在世，亦無有益。」復說偈曰：
「兀兀不修善， 騰騰不造惡， 寂寂斷見聞， 蕩蕩心無著。」
師說偈已，端坐至三更，忽謂門人曰：「吾行矣！」奄然遷化。於時異香滿室，白虹屬地，林木變白，禽獸哀鳴。十一月，廣韶新三郡官僚，洎門人僧俗，爭迎真身，莫決所之。乃焚香禱曰：「香菸指處，師所歸焉。」時香菸直貫曹溪。十一月十三日，遷神龕並所傳衣缽而回。次年七月出龕，弟子方辯以香泥上之，門人憶念取首之記，仍以鐵葉漆布固護師頸入塔。忽于塔內白光出現，直上衝天，三日始散。韶州奏聞，奉敕立碑，紀師道行。
師春秋七十有六，年二十四傳衣，三十九祝髮，說法利生三十七載，嗣法四十三人，悟道超凡者莫知其數。達磨所傳信衣(西域屈眴布也)，中宗賜磨衲寶缽，及方辯塑師真相，並道具，永鎮寶林道場。留傳《壇經》以顯宗旨，興隆三寶，普利群生者。
六祖大師法寶壇經(終)
附錄
六祖大師緣記外記
門人法海等集
大師名惠能，父盧氏，諱行瑫，唐武德三年九月，左官新州。母李氏，先夢庭前白華競發，白鶴雙飛，異香滿室，
【現代漢語翻譯】 現代漢語譯本： 『等你們心生迷惑，就不能領會我的意思了，現在我再囑咐你們，讓你們得見自性。我圓寂之後，依照這些教導修行，就像我還在世一樣；如果違揹我的教誨，即使我還活著，也沒有任何益處。』又說偈語： 『終日昏昏沉沉不修善，終日無所事事不作惡，清靜寂寞斷絕見聞，心懷坦蕩無所執著。』 大師說完偈語，端坐到三更時分，忽然對弟子們說：『我要走了！』說完安詳地圓寂了。當時，奇異的香氣充滿整個房間，一道白色的光芒連線天地，林木都變成了白色，禽鳥野獸都在哀鳴。十一月，廣州、韶州、新州三地的官員，以及門人僧眾和百姓，都爭著迎請大師的真身，但無法決定安放在哪裡。於是焚香禱告說：『香菸指向的地方，就是大師應該歸去的地方。』當時，香菸筆直地飄向曹溪（Caoxi）。十一月十三日，將神龕和所傳的衣缽遷回。第二年七月，打開神龕，弟子方辯（Fangbian）用香泥塗在真身上，門人想起當初取下大師頭顱的記載，仍然用鐵葉和漆布牢固地保護大師的頸部，然後放入塔中。忽然在塔內出現白色的光芒，直衝雲霄，三天後才消散。韶州上奏朝廷，皇帝下令立碑，記載大師的道行。 大師享年七十六歲，二十四歲時接受衣缽，三十九歲時剃度出家，說法度眾生三十七年，繼承佛法的有四十三人，領悟佛法超越凡人的不計其數。達磨（Damo）（Bodhidharma）所傳的信衣（xin yi）（西域屈眴（Quxun）布），中宗皇帝賜予的磨衲寶缽（mona bao bo），以及方辯（Fangbian）塑造的大師真像，以及其他法器，永遠鎮守在寶林道場（Baolin Monastery）。留下流傳《壇經》（Tan Jing）來彰顯宗旨，使佛法興盛，普遍利益眾生。 《六祖大師法寶壇經》（The Platform Sutra of the Sixth Patriarch）(終) 附錄 《六祖大師緣記外記》 門人法海（Fahai）等集 大師名惠能（Huineng），父親姓盧（Lu），名行瑫（Xingtao），唐朝武德三年九月，被貶官到新州（Xinzhou）。母親姓李（Li），先前夢見庭院前的白色花朵競相開放，一對白鶴在空中飛舞，奇異的香氣充滿整個房間。
【English Translation】 English version: 'When your minds are deluded, you will not understand my meaning. Now I instruct you again, so that you may see your own nature. After my passing, practice according to these teachings, as if I were still alive. If you disobey my teachings, even if I were still in the world, it would be of no benefit.' He then spoke this verse: 'All day long, dull and listless, not cultivating goodness; all day long, carefree and idle, not creating evil; silent and still, cutting off seeing and hearing; vast and boundless, the mind without attachment.' After the Master spoke the verse, he sat upright until the third watch of the night, when he suddenly said to his disciples, 'I am going!' He then passed away peacefully. At that time, a strange fragrance filled the room, a white rainbow connected the earth and sky, the trees and forests turned white, and the birds and beasts cried mournfully. In the eleventh month, the officials of Guangzhou (Guangzhou), Shaozhou (Shaozhou), and Xinzhou (Xinzhou), along with the monastic and lay disciples, all vied to welcome the Master's true body, but could not decide where to place it. So they burned incense and prayed, saying, 'Wherever the incense smoke points, that is where the Master should return.' At that time, the incense smoke went straight towards Caoxi (Caoxi). On the thirteenth day of the eleventh month, they moved the shrine and the transmitted robe and bowl back. In the seventh month of the following year, they opened the shrine, and the disciple Fangbian (Fangbian) applied fragrant mud to the true body. The disciples, remembering the record of taking the Master's head, still used iron leaves and lacquered cloth to firmly protect the Master's neck, and then placed it in the stupa. Suddenly, a white light appeared within the stupa, shooting straight up into the sky, and only dissipated after three days. Shaozhou (Shaozhou) reported this to the court, and the emperor ordered a stele to be erected, recording the Master's virtuous conduct. The Master lived to be seventy-six years old. He received the robe at the age of twenty-four, was tonsured at thirty-nine, and taught the Dharma to benefit beings for thirty-seven years. There were forty-three Dharma heirs, and countless others who awakened to the Way and transcended the ordinary. The robe of faith (xin yi) transmitted by Damo (Damo) (Bodhidharma) (Quxun (Quxun) cloth from the Western Regions), the precious bowl (bao bo) of mona (mona) bestowed by Emperor Zhongzong, and the true likeness of the Master sculpted by Fangbian (Fangbian), along with other Dharma implements, are forever enshrined in the Baolin Monastery (Baolin Monastery). The Platform Sutra (Tan Jing) is left to be transmitted, to manifest the teachings, to flourish the Three Jewels, and to universally benefit all beings. The Platform Sutra of the Sixth Patriarch (end) Appendix External Records of the Sixth Patriarch's Life Compiled by the disciples Fahai (Fahai) and others The Master's name was Huineng (Huineng). His father's surname was Lu (Lu), and his name was Xingtao (Xingtao). In the third year of the Wude era of the Tang Dynasty, he was demoted to Xinzhou (Xinzhou). His mother's surname was Li (Li). She had previously dreamed that white flowers in the courtyard bloomed in profusion, a pair of white cranes flew in the sky, and a strange fragrance filled the room.
覺而有娠。遂潔誠齋戒，懷妊六年師乃生焉，唐貞觀十二年戊戌歲二月八日子時也。時毫光騰空，香氣芬馥。黎明有二僧造謁，謂師之父曰：「夜來生兒，專為安名，可上惠下能也。」父曰：「何名惠能？」僧曰：「惠者以法惠濟眾生，能者能作佛事。」言畢而出，不知所之。師不飲母乳，遇夜神人灌以甘露。三歲父喪，葬于宅畔。母守志鞠養，既長鬻薪供母。年二十有四，聞經有省。往黃梅參禮，五祖器之，付衣法，令嗣祖位，時龍朔元年辛酉歲也。
南歸隱遁，至儀鳳元年丙子正月八日，會印宗法師詰論玄奧，印宗悟契師旨。是月十五日，普會四眾為師剃𩬊。二月八日，集諸名德授具足戒。西京智光律師為授戒師，蘇州慧靜律師為羯磨，荊州通應律師為教授，中天耆多羅律師為說戒，西國蜜多三藏為證戒。其戒壇乃宋朝求那跋陀羅三藏建立，立碑曰：「后當有肉身菩薩於此授戒。」又梁天監元年，智藥三藏自西竺國航海而來，將彼土菩提樹一株植此壇畔，亦預志曰：「后一百七十年，有肉身菩薩，於此樹下開演上乘度無量眾，真傳佛心印之法主也。」師至是祝髮受戒，及與四眾開示單傳之旨，一如昔讖(梁天監元年壬午歲，至唐儀鳳元年丙子，得一百七十五年)。
次年春，師辭眾歸寶林，印宗與緇
【現代漢語翻譯】 現代漢語譯本： 覺的時候已經懷孕了。於是她以純潔的誠心齋戒，懷胎六年，大師才出生，那是唐朝貞觀十二年戊戌年的二月初八子時。當時毫光升騰天空，香氣芬芳濃郁。黎明時有兩個僧人來拜訪，對大師的父親說：『昨夜生的孩子，特地來為他取名，可以叫惠能。』父親問：『為什麼叫惠能？』僧人說：『惠，是用佛法恩惠救濟眾生；能，是能夠做佛事。』說完就離開了，不知道去了哪裡。大師不喝母親的乳汁，夜裡有神人給他灌注甘露。三歲時父親去世，埋葬在住宅旁邊。母親堅守志節撫養他，長大后靠賣柴來供養母親。二十四歲時，聽聞佛經有所領悟。前往黃梅參拜，五祖弘忍器重他，傳授衣缽和佛法，讓他繼承祖位，那是龍朔元年辛酉年。 南下歸隱，到儀鳳元年丙子年正月八日，適逢印宗法師詰問討論玄奧的佛理，印宗領悟契合了大師的宗旨。這個月十五日，普遍召集四眾弟子為大師剃髮。二月初八，聚集各位名僧大德授予具足戒。西京智光律師為授戒師，蘇州慧靜律師為羯磨阿阇黎（羯磨：佛教儀式中的一種，阿阇黎：規範師），荊州通應律師為教授阿阇黎（教授：教授戒律，阿阇黎：規範師），中天耆多羅律師為說戒阿阇黎（說戒：宣講戒律，阿阇黎：規範師），西國蜜多三藏為證戒阿阇黎（三藏：精通經、律、論三藏的法師，阿阇黎：規範師）。這個戒壇是宋朝求那跋陀羅三藏（三藏：精通經、律、論三藏的法師）建立的，立碑寫道：『以後應當有肉身菩薩在這裡接受戒律。』另外，梁朝天監元年，智藥三藏（三藏：精通經、律、論三藏的法師）從西竺國航海而來，將那裡的菩提樹一株種植在這個戒壇旁邊，也預先寫道：『過一百七十年，有肉身菩薩，在這棵樹下開演上乘佛法，度化無量眾生，是真正傳承佛心印的法主。』大師到這時祝髮受戒，以及為四眾弟子開示單傳的宗旨，完全如以前的預言（梁天監元年壬午年，到唐儀鳳元年丙子年，共一百七十五年）。 第二年春天，大師告別眾人返回寶林寺，印宗和僧人
【English Translation】 English version: Feeling pregnant upon awakening, she purified herself with sincere fasting and abstinence. After six years of pregnancy, the master was born, in the year Wuxu, the twelfth year of the Zhenguan era of the Tang Dynasty, at the hour of Zi on the eighth day of the second month. At that time, radiant light soared into the sky, and the fragrance was rich and sweet. At dawn, two monks came to pay their respects, saying to the master's father, 'The child born last night, we have come specifically to give him a name; it can be Huineng (Hui: benefit, grace; Neng: ability).' The father asked, 'Why Huineng?' The monks said, 'Hui is to benefit and relieve sentient beings with the Dharma; Neng is to be able to perform Buddhist affairs.' Having spoken, they departed, not knowing where they went. The master did not drink his mother's milk; at night, a divine being poured nectar upon him. At the age of three, his father passed away and was buried beside their home. His mother upheld her resolve and raised him. When he grew up, he sold firewood to support his mother. At the age of twenty-four, he had an awakening upon hearing the scriptures. He went to Huangmei to pay respects, and the Fifth Patriarch Hongren valued him, entrusting him with the robe and Dharma, and ordering him to succeed to the ancestral position; this was in the first year of the Longshuo era, the year Xinyou. Retiring south into seclusion, on the eighth day of the first month of the year Bingzi in the Yifeng era, he met Dharma Master Yinzong, who questioned and discussed profound Buddhist principles. Yinzong realized and agreed with the master's teachings. On the fifteenth day of that month, he universally gathered the fourfold assembly to shave the master's head. On the eighth day of the second month, he gathered various eminent monks and virtuous ones to bestow the complete precepts. The Vinaya Master Zhiguang of Xijing was the precept-bestowing master, the Vinaya Master Huijing of Suzhou was the Karmacharya (Karmacharya: the master who conducts the ritual), the Vinaya Master Tongying of Jingzhou was the professor Acharya (Acharya: teacher), the Vinaya Master Qiduoluo of Central India was the precept-reciting Acharya (Acharya: teacher), and the Tripitaka Master Miduo of the Western Regions was the precept-certifying Acharya (Tripitaka: master of the three baskets of scriptures, Acharya: teacher). This ordination platform was established by the Tripitaka Master Gunabhadra (Tripitaka: master of the three baskets of scriptures) of the Song Dynasty, who erected a stele saying, 'Later, there should be a living bodhisattva receiving precepts here.' Furthermore, in the first year of the Tianjian era of the Liang Dynasty, the Tripitaka Master Zhiyao (Tripitaka: master of the three baskets of scriptures) came by sea from the Western Regions, bringing a Bodhi tree from that land and planting it beside this platform, also predicting, 'After one hundred and seventy years, there will be a living bodhisattva who, under this tree, will expound the supreme vehicle, liberate countless beings, and be the Dharma Lord who truly transmits the Dharma seal of the Buddha's mind.' The master, upon arriving at this time, had his head shaved and received the precepts, and expounded the single transmission of the Dharma to the fourfold assembly, just as the previous prophecies had stated (from the year Renwu, the first year of the Tianjian era of the Liang Dynasty, to the year Bingzi, the first year of the Yifeng era of the Tang Dynasty, is one hundred and seventy-five years). In the spring of the following year, the master bid farewell to the assembly and returned to Baolin Monastery, and Yinzong with the Sangha
白送者千餘人，直至曹溪。時荊州通應律師，與學者數百人依師而住。師至曹溪寶林，睹堂宇湫隘，不足容眾，欲廣之。遂謁里人陳亞仙曰：「老僧欲就檀越求坐具地，得不？」仙曰：「和尚坐具幾許闊？」祖出坐具示之，亞仙唯然。祖以坐具一展，盡罩曹溪四境，四天王現身坐鎮四方。今寺境有天王嶺，因茲而名。仙曰：「知和尚法力廣大，但吾高祖墳墓並在此地，他日造塔，幸望存留，余愿盡舍永為寶坊。然此地乃生龍白象來脈，只可平天，不可平地。」寺后營建，一依其言。師游境內山水勝處，輒憩止，遂成蘭若一十三所。今曰華果院，隸籍寺門。其寶林道場，亦先是西國智藥三藏自南海經曹溪口，掬水而飲，香美，異之。謂其徒曰：「此水與西天之水無別，溪源上必有勝地，堪為蘭若。」隨流至源上，四顧山水迴環，峰巒奇秀，嘆曰：「宛如西天寶林山也。」乃謂曹侯村居民曰：「可於此山建一梵剎，一百七十年後，當有無上法寶於此演化，得道者如林，宜號寶林。」時韶州牧侯敬中，以其言具表聞奏，上可其請，賜寶林為額，遂成梵宮，落成於梁天監三年。寺殿前有潭一所，龍常出沒其間，觸橈林木。一日現形甚巨，波浪洶涌，雲霧陰翳，徒眾皆懼。師叱之曰：「爾只能現大身，不能現小身，若為神龍，當
【現代漢語翻譯】 現代漢語譯本 白送者千餘人，一直到曹溪（今廣東韶關）。當時荊州通應律師，與數百名學人依止六祖慧能大師居住。六祖到達曹溪寶林寺，看到殿堂狹窄，不足以容納大眾，想要擴建它。於是拜訪當地人陳亞仙說：『老僧想向施主您求一坐具之地，可以嗎？』陳亞仙問：『和尚的坐具有多寬？』六祖拿出坐具給他看，陳亞仙答應了。六祖將坐具一展開，完全覆蓋了曹溪四境，四大天王現身坐鎮四方。現在寺廟的邊界有天王嶺，就是因此而得名。陳亞仙說：『知道和尚的法力廣大，但是我的高祖墳墓都在這塊地上，將來建造佛塔時，希望能夠保留，其餘的地方我願意全部捐舍，永遠作為寶坊。然而這塊地是生龍白象的來脈，只可以平整地面，不可以深挖。』寺廟後來的營建，完全按照他的話去做。六祖遊覽寺廟境內的山水勝地，常常在那裡休息，於是建成了蘭若（寺廟）一十三所。現在叫做華果院，隸屬於寺廟。這寶林道場，也是先前西國智藥三藏從南海經過曹溪口，掬水而飲，覺得水很香甜美好，感到很奇異。告訴他的徒弟說：『這水與西天（印度）的水沒有分別，溪水的源頭上必定有勝地，可以作為蘭若。』於是沿著溪流到達源頭，四處觀看山水環繞，山峰奇特秀麗，感嘆說：『簡直就像西天的寶林山啊。』於是告訴曹侯村的居民說：『可以在這座山上建造一座梵剎（寺廟），一百七十年後，當有無上的法寶在這裡演化，得道的人多如樹林，應該叫做寶林。』當時韶州牧侯敬中，將他的話詳細地寫成奏章上報朝廷，皇帝批準了他的請求，賜額『寶林』，於是建成了梵宮，在梁天監三年落成。寺廟大殿前有一個水潭，龍常常在其中出沒，觸碰樹木。有一天，龍現出巨大的身形，波浪洶涌，雲霧陰暗，徒弟們都很害怕。六祖呵斥它說：『你只能現出大身，不能現出小身，如果真是神龍，就應當
【English Translation】 English version More than a thousand people followed him to Caoxi (now Shaoguan, Guangdong). At that time, Vinaya Master Tongying of Jingzhou, along with hundreds of scholars, resided with Master Huineng. When the Sixth Patriarch arrived at Baolin Monastery in Caoxi, he saw that the halls were narrow and insufficient to accommodate the multitude, so he wanted to expand it. Therefore, he visited the local resident Chen Yaxian and said, 'This old monk wishes to ask you, the benefactor, for a piece of land the size of a sitting cloth. Is that possible?' Chen Yaxian asked, 'How wide is the Venerable's sitting cloth?' The Patriarch took out his sitting cloth to show him, and Chen Yaxian agreed. The Patriarch spread out the sitting cloth, and it completely covered the four borders of Caoxi. The Four Heavenly Kings manifested and sat to guard the four directions. Now, the boundary of the monastery has Heavenly King Ridge, named after this event. Chen Yaxian said, 'I know that the Venerable's Dharma power is vast, but my great-grandfather's tombs are all on this land. When building the pagoda in the future, I hope they can be preserved. I am willing to donate the rest entirely and forever as a precious monastery. However, this land is the vein of a living dragon and white elephant; it can only be leveled, not deeply excavated.' The subsequent construction of the monastery was done entirely according to his words. The Sixth Patriarch traveled to scenic spots within the monastery's boundaries and often rested there, thus establishing thirteen aranyas (monasteries). Now called Huaguo Courtyard, it is affiliated with the monastery. This Baolin retreat was also where, previously, Tripitaka Master Zhiyao from the Western Regions passed through the mouth of Caoxi from the South Sea, scooped up water to drink, and found it fragrant and delicious, feeling very strange. He told his disciples, 'This water is no different from the water of the Western Heaven (India). There must be a scenic spot at the source of the stream that can serve as an aranya.' So he followed the stream to its source, looked around at the surrounding mountains and rivers, and the peaks were uniquely beautiful. He exclaimed, 'It is just like Baolin Mountain in the Western Heaven!' Then he told the residents of Caohou Village, 'You can build a sangharama (monastery) on this mountain. In one hundred and seventy years, there will be unsurpassed Dharma treasures evolving here, and those who attain the Way will be as numerous as the trees. It should be called Baolin.' At that time, Hou Jingzhong, the governor of Shaozhou, wrote a detailed memorial based on his words and reported it to the court. The emperor approved his request and bestowed the name 'Baolin,' thus completing the sangharama, which was completed in the third year of the Tianjian era of the Liang Dynasty. In front of the monastery's main hall, there is a pool where dragons often appear and disappear, touching the trees. One day, a dragon manifested in a huge form, the waves were turbulent, and the clouds and fog were dark, and the disciples were all afraid. The Sixth Patriarch scolded it, 'You can only manifest a large body, not a small body. If you are truly a divine dragon, you should'
能變化以小現大、以大現小也。」其龍忽沒，俄頃復現小身躍出潭面，師展缽試之曰：「爾且不敢入老僧缽盂里。」龍乃遊揚至前，師以缽舀之，龍不能動。師持缽堂上，與龍說法，龍遂蛻骨而去。其骨長可七寸，首尾角足皆具，留傳寺門。師后以土石堙其潭，今殿前左側有鐵塔鎮處是也。
師墜腰石鐫龍朔元年盧居士志八字，此石今存黃梅東禪。又唐王維右丞，為神會大師作《祖師記》云：「師混勞侶積十六載，會印宗講經，因為削𩬊。」又柳宗元刺史，作祖師謚號碑云：「師受信具，遁隱南海上十六年。度其可行，乃居曹溪為人師。」又張商英丞相，作《五祖記》云：「五祖演化于黃梅縣之東禪院，蓋其便於將母。龍朔元年，以衣法付六祖已，散眾入東山結庵。有居人憑茂，以山施師為道場焉。」以此考之，則師至黃梅傳受五祖衣法，實龍朔元年辛酉歲。至儀鳳丙子，得一十六年，師方至法性祝髮。他本或作師咸亨中至黃梅，恐非。
歷朝崇奉事蹟
唐憲宗皇帝，謚大師曰大鑒禪師。
宋太宗皇帝，加謚大鑒真空禪師，詔新師塔曰太平興國之塔。
宋仁宗皇帝，天聖十年迎師真身及衣缽入大內供養，加謚大鑒真空普覺禪師。
宋神宗皇帝，加謚大鑒真空普覺圓明禪師。具見
【現代漢語翻譯】 現代漢語譯本：'能夠變化，把小的變得像大的，把大的變得像小的。'那條龍忽然消失了，一會兒又現出小小的身子，從潭面跳出來，大師拿出缽來試探它說：'你且不敢進入老僧的缽盂里。'龍便遊動到他面前，大師用缽舀它，龍不能動彈。大師拿著缽到堂上，為龍說法，龍於是蛻去骨頭離開了。它的骨頭長約七寸，頭尾角足都具備，留在寺門裡。大師後來用土石填埋了那個潭，現在大殿前左側有鐵塔鎮壓的地方就是那裡。 大師墜落的腰石上刻有'龍朔元年盧居士志'八個字，這塊石頭現在儲存在黃梅東禪。又有唐朝王維右丞，為神會大師作《祖師記》說：'大師混在勞作的僧侶中積攢了十六年，遇到印宗講經，因此削髮。'又有柳宗元刺史，作祖師謚號碑說：'大師接受信具，遁隱在南海十六年。估量可行，才住在曹溪為人師。'又有張商英丞相，作《五祖記》說：'五祖在黃梅縣的東禪院演化，大概是爲了方便照顧母親。龍朔元年，把衣法傳給六祖后，遣散眾人進入東山結庵。有當地居民憑茂，把山施捨給大師作為道場。'根據這些考察，那麼大師到黃梅傳授五祖衣法，確實是龍朔元年辛酉年。到儀鳳丙子年，經過十六年，大師才到法性寺祝髮。其他版本或者說是大師咸亨年間到黃梅，恐怕不對。 歷朝崇奉事蹟 唐憲宗皇帝，謚大師為大鑒禪師（Dajian Chanshi）。 宋太宗皇帝，加謚大鑒真空禪師（Dajian Zhenkong Chanshi），詔令新建大師塔，名為太平興國之塔（Taiping Xingguo zhi Ta）。 宋仁宗皇帝，天聖十年迎請大師真身及衣缽進入大內供養，加謚大鑒真空普覺禪師（Dajian Zhenkong Pujue Chanshi）。 宋神宗皇帝，加謚大鑒真空普覺圓明禪師（Dajian Zhenkong Pujue Yuanming Chanshi）。具體見（下文）。
【English Translation】 English version: 'It can transform, making the small appear large, and the large appear small.' The dragon suddenly disappeared, and in a moment reappeared as a small body, leaping out of the pool. The master took out his bowl and tested it, saying, 'You dare not enter this old monk's alms bowl.' The dragon then swam up to him, and the master scooped it up with the bowl, and the dragon could not move. The master held the bowl in the hall and preached the Dharma to the dragon, and the dragon shed its bones and left. Its bones were about seven inches long, with head, tail, horns, and feet complete, and were left at the temple gate. The master later filled the pool with earth and stones, and the iron pagoda that now suppresses the site on the left side of the main hall is there. On the waist stone that the master dropped, the eight characters 'In the first year of Longshuo, Lu Jushi's aspiration' are engraved. This stone is now preserved in Dongchan Temple in Huangmei. Also, Wang Wei, the Right Chancellor of the Tang Dynasty, wrote 'Records of the Patriarchs' for the Great Master Shenhui, saying, 'The master mingled with the laboring monks for sixteen years, and met Yin Zong lecturing on the scriptures, and therefore shaved his head.' Also, Prefect Liu Zongyuan wrote the stele for the posthumous title of the Patriarch, saying, 'The master received the articles of faith and hid in the South Sea for sixteen years. Estimating that it was feasible, he then resided in Caoqi as a teacher.' Also, Prime Minister Zhang Shangying wrote 'Records of the Fifth Patriarch,' saying, 'The Fifth Patriarch transformed in the Dongchan Temple in Huangmei County, probably to facilitate taking care of his mother. In the first year of Longshuo, after passing on the robe and Dharma to the Sixth Patriarch, he dismissed the assembly and entered Dongshan to build a hermitage. A local resident, Ping Mao, donated the mountain to the master as a place for practice.' Based on these investigations, the master arrived in Huangmei to receive the robe and Dharma of the Fifth Patriarch, indeed in the Xin You year of the first year of Longshuo. By the Bing Zi year of Yifeng, after sixteen years, the master went to Faxing Temple to have his head shaved. Other versions say that the master arrived in Huangmei during the Xianheng period, which is probably incorrect. Events of Worship in Past Dynasties Emperor Xianzong of the Tang Dynasty posthumously named the Great Master Dajian Chanshi (Great Mirror Zen Master). Emperor Taizong of the Song Dynasty added the posthumous title Dajian Zhenkong Chanshi (Great Mirror True Emptiness Zen Master), and ordered the new master's pagoda to be named the Pagoda of Taiping Xingguo (Great Peace and National Prosperity). Emperor Renzong of the Song Dynasty, in the tenth year of Tiansheng, welcomed the master's true body and robe into the palace for worship, and added the posthumous title Dajian Zhenkong Pujue Chanshi (Great Mirror True Emptiness Universal Enlightenment Zen Master). Emperor Shenzong of the Song Dynasty added the posthumous title Dajian Zhenkong Pujue Yuanming Chanshi (Great Mirror True Emptiness Universal Enlightenment Perfect Illumination Zen Master). See details (below).
晏元獻公碑記。
賜謚大鑒禪師碑(柳宗元撰)
扶風公廉，問嶺南三年，以佛氏第六祖，未有稱號，疏聞于上。詔謚大鑒禪師，塔曰靈照之塔。元和十年十月十三日，下尚書祠部符到都府，公命部吏洎州司功掾告于其祠。幢蓋鐘鼓增山盈谷，萬人咸會，若聞鬼神。其時學者千有餘人，莫不欣踴奮厲，如師復生；則又感悼涕慕，如師始亡。因言曰：
自有生物，則好鬥奪相賊殺，喪其本實，悖乖淫流，莫克返于初。孔子無大位，沒以余言持世，更楊、墨、黃老益雜，其術分裂。而吾浮圖說后出，推離還源，合所謂生而靜者。梁氏好作有為，師達磨譏之，空術益顯。六傳至大鑒。大鑒始以能勞苦服役，一聽其言，言希以究。師用感動，遂受信具。遁隱南海上，人無聞知，又十六年。度其可行，乃居曹溪為人師。會學者來，嘗數千人。其道以無為為有，以空洞為寔，以廣大不蕩為歸。其教人，始以性善、終以性善，不假耘鋤，本其靜矣。中宗聞名，使倖臣再徴，不能致，取其言以為心術。其說具在。今布天下，凡言禪皆本曹溪。大鑒去世百有六年，凡治廣部，而以名聞者以十數，莫能揭其號。乃今始告天子，得大謚。豐佐吾道，其可無辭？公始立朝，以儒重剌虔州、都護安南，由海中大蠻夷，連身毒之
【現代漢語翻譯】 現代漢語譯本： 晏元獻公碑記
賜謚大鑒禪師碑 (柳宗元撰)
扶風公廉，在嶺南任職三年，因為佛教第六祖（六祖慧能，Huineng）沒有謚號，上疏稟告朝廷。皇帝下詔賜謚號為大鑒禪師（Dajian Chanshi），塔名為靈照之塔（Lingzhao zhi ta）。元和十年十月十三日，尚書祠部的公文下達到都府，扶風公命令下屬官員以及州司功掾在禪師的祠堂宣告此事。幡幢寶蓋、鐘鼓齊鳴，響徹山谷，聚集了上萬人，場面如同鬼神顯靈一般。當時，前來學習的人有一千多人，無不歡欣鼓舞，彷彿禪師再次降生；又都感到悲傷哀悼，如同禪師剛剛去世。於是大家說道：
自從有了生物，就喜歡爭鬥搶奪，互相殘殺，喪失了本來的真性，變得悖逆乖張，放縱漂流，沒有辦法返回到最初的狀態。孔子沒有顯赫的地位，去世後用他的言論來維持世道，又加上楊朱、墨翟、黃老之說，更加混雜，他們的學說分崩離析。而我們佛教的學說後來出現，推崇離散迴歸本源，符合所謂『生而靜』的道理。梁武帝喜歡有所作為，達磨祖師（Bodhidharma）譏諷他，空宗的理論更加顯明。傳承六代到了大鑒禪師（Dajian）。大鑒禪師最初以能夠辛勤勞作服侍他人，只要聽了他的話，言語簡略卻能探究真理。禪師被他的誠心感動，於是授予他具足戒。之後禪師隱遁在南海一帶，沒有人知道他的行蹤，又過了十六年。禪師認為時機成熟，於是居住在曹溪（Caoxi）教化眾人。來學習的人，常常有數千人。他的道以無為作為有為，以空洞作為真實，以廣大無邊作為歸宿。他教導人，開始於人性本善，最終也歸於人性本善，不需要藉助耕耘鋤草，本來就是清靜的。唐中宗（Emperor Zhongzong）聽說了他的名聲，派遣親信兩次徵召他，都沒能成功，於是採納了他的言論作為治國的心術。他的學說都記載在經書中。現在流傳天下，凡是談論禪宗的，都以曹溪（Caoxi）為根本。大鑒禪師（Dajian）去世一百零六年了，凡是治理廣東地區，並且以名聲著稱的官員有十幾位，卻沒有能夠為他上報謚號。如今才稟告天子，得到大謚。這大大地輔助了我們的佛道，怎麼可以沒有碑文呢？扶風公剛開始在朝廷任職，以儒學受到重視，後來出任虔州刺史、安南都護，從海中的大蠻夷之地，連線到身毒（India）的...
English version: Epitaph of Lord Yan Yuanxian
Epitaph for the Great Master Dajian (Written by Liu Zongyuan)
Lord Fufeng Lian, serving in Lingnan for three years, noting that the Sixth Ancestor of Buddhism (Huineng) had no posthumous title, submitted a memorial to the court. The emperor decreed the posthumous title Great Master Dajian (Dajian Chanshi), and the pagoda was named Pagoda of Spiritual Illumination (Lingzhao zhi ta). On the thirteenth day of the tenth month of the tenth year of Yuanhe, the official document from the Ministry of Rites arrived at the capital prefecture. Lord Fufeng ordered subordinate officials and the registrar of the state to announce this at the master's shrine. Banners, canopies, bells, and drums filled the mountains and valleys, and tens of thousands of people gathered, as if witnessing a divine manifestation. At that time, there were over a thousand scholars, all rejoicing and inspired, as if the master had been reborn; yet they also felt sorrow and mourning, as if the master had just passed away. Thereupon, they said:
Since the emergence of living beings, they have been fond of fighting, plundering, and killing each other, losing their original nature, becoming perverse, rebellious, and adrift, unable to return to their original state. Confucius, without a high position, maintained the world with his teachings after his death, further complicated by the doctrines of Yang Zhu, Mo Di, and Huang-Lao, whose methods were fragmented. But our Buddhist teachings emerged later, advocating separation and return to the source, in accordance with the principle of 'born in stillness.' Emperor Wu of Liang favored active endeavors, which were criticized by Bodhidharma, making the theory of emptiness more prominent. The lineage passed down six generations to Great Master Dajian. Great Master Dajian initially served others with diligence and hard work, and upon hearing his words, though concise, one could explore the truth. The master was moved by his sincerity and thus bestowed upon him the complete precepts. Afterward, the master secluded himself in the South Sea region, unknown to anyone, for another sixteen years. Believing the time was right, he resided in Caoxi, teaching the people. Those who came to learn often numbered in the thousands. His path takes non-action as action, emptiness as reality, and vastness without bounds as the ultimate destination. He taught people, beginning with the inherent goodness of human nature, and ultimately returning to the inherent goodness of human nature, requiring no cultivation or weeding, being inherently pure and still. Emperor Zhongzong of Tang, hearing of his reputation, sent trusted officials to summon him twice, but failed to bring him. Thus, he adopted his teachings as principles of governance. His doctrines are all recorded in the scriptures. Now they are spread throughout the world, and all discussions of Chan Buddhism are rooted in Caoxi. It has been one hundred and six years since the passing of Great Master Dajian, and among the officials who governed the Guangdong region and were known for their reputation, there were over a dozen, yet none were able to report his posthumous title. Only now has it been reported to the emperor, receiving the great posthumous title. This greatly supports our Buddhist path, how can there be no epitaph? Lord Fufeng initially served in the court, valued for his Confucian learning, later serving as the prefect of Qianzhou and the protector-general of Annam, connecting from the great barbarians in the sea to Sindhu (India)...
【English Translation】 Modern Chinese Translation: Epitaph of Lord Yan Yuanxian
Epitaph for the Great Master Dajian (Written by Liu Zongyuan)
Lord Fufeng Lian, serving in Lingnan for three years, noting that the Sixth Ancestor of Buddhism (六祖慧能, Huineng) had no posthumous title, submitted a memorial to the court. The emperor decreed the posthumous title Great Master Dajian (大鑒禪師, Dajian Chanshi), and the pagoda was named Pagoda of Spiritual Illumination (靈照之塔, Lingzhao zhi ta). On the thirteenth day of the tenth month of the tenth year of Yuanhe, the official document from the Ministry of Rites arrived at the capital prefecture. Lord Fufeng ordered subordinate officials and the registrar of the state to announce this at the master's shrine. Banners, canopies, bells, and drums filled the mountains and valleys, and tens of thousands of people gathered, as if witnessing a divine manifestation. At that time, there were over a thousand scholars, all rejoicing and inspired, as if the master had been reborn; yet they also felt sorrow and mourning, as if the master had just passed away. Thereupon, they said:
Since the emergence of living beings, they have been fond of fighting, plundering, and killing each other, losing their original nature, becoming perverse, rebellious, and adrift, unable to return to their original state. Confucius, without a high position, maintained the world with his teachings after his death, further complicated by the doctrines of Yang Zhu, Mo Di, and Huang-Lao, whose methods were fragmented. But our Buddhist teachings emerged later, advocating separation and return to the source, in accordance with the principle of 'born in stillness.' Emperor Wu of Liang favored active endeavors, which were criticized by Bodhidharma (達磨祖師, Bodhidharma), making the theory of emptiness more prominent. The lineage passed down six generations to Great Master Dajian (大鑒, Dajian). Great Master Dajian initially served others with diligence and hard work, and upon hearing his words, though concise, one could explore the truth. The master was moved by his sincerity and thus bestowed upon him the complete precepts. Afterward, the master secluded himself in the South Sea region, unknown to anyone, for another sixteen years. Believing the time was right, he resided in Caoxi (曹溪, Caoxi), teaching the people. Those who came to learn often numbered in the thousands. His path takes non-action as action, emptiness as reality, and vastness without bounds as the ultimate destination. He taught people, beginning with the inherent goodness of human nature, and ultimately returning to the inherent goodness of human nature, requiring no cultivation or weeding, being inherently pure and still. Emperor Zhongzong (唐中宗, Emperor Zhongzong) of Tang, hearing of his reputation, sent trusted officials to summon him twice, but failed to bring him. Thus, he adopted his teachings as principles of governance. His doctrines are all recorded in the scriptures. Now they are spread throughout the world, and all discussions of Chan Buddhism are rooted in Caoxi (曹溪, Caoxi). It has been one hundred and six years since the passing of Great Master Dajian (大鑒, Dajian), and among the officials who governed the Guangdong region and were known for their reputation, there were over a dozen, yet none were able to report his posthumous title. Only now has it been reported to the emperor, receiving the great posthumous title. This greatly supports our Buddhist path, how can there be no epitaph? Lord Fufeng initially served in the court, valued for his Confucian learning, later serving as the prefect of Qianzhou and the protector-general of Annam, connecting from the great barbarians in the sea to Sindhu (身毒, India)...
西，浮舶聽命，咸被公德，受旗纛節戟，來蒞南海，屬國如林，不殺不怒，人畏無噩，允克光于有仁，昭列大鑒莫如公，宜其徒之老。乃易石于宇下，使來謁辭。其辭曰：
達摩幹幹，傳佛語心，六承其授，大鑒是臨。勞勤專默，終挹于深，抱其信器，行海之陰。其道爰施，在溪之曹，厖合猥附，不夷其高。傳告咸陳，惟道之褒，生而性善，在物而具。荒流奔軼，乃萬其趣，匪思愈亂，匪覺滋誤。由師內鑒，咸獲于素，不植乎根，不耘乎苗。中一外融，有粹孔昭，在帝中宗，聘言于朝。陰翊王度，俾人逍遙，越百有六祀，號謚不紀。由扶風公，告今天子，尚書既復大行，乃誄光于南土。其法再起，厥徒萬億，同悼齊喜。惟師化所被洎，扶風公所履，咸戴天子。天子休命，嘉公德美，溢於海夷，浮圖是視。師以仁傳，公以仁理，謁辭圖堅，永胤不已。
大鑒禪師碑(並《佛衣銘》，俱劉禹錫撰)
元和十年某月日，詔書追褒曹溪第六祖能公，謚曰大鑒。寔廣州牧馬總以疏聞，繇是可其奏，尚道以尊名，同歸善善，不隔異教。一字之褒，華夷孔懷，得其所故也。馬公敬其事且謹，始以垂后，遂咨于文雄。今柳州刺史河東柳君為前碑，后三年有僧道琳，率其徒由曹溪來，且曰：「愿立第二碑，學者志也。
【現代漢語翻譯】 現代漢語譯本：西方的商船聽從命令，都受到您的恩德，接受旗幟、儀仗，來到南海。附屬國多如樹林，您不殺戮，不發怒，人們敬畏您，沒有災禍。您的仁德確實能夠發揚光大，彰顯您的大智慧，沒有人能比得上您，您的弟子們都希望您長壽。於是他們將石頭移到屋檐下，讓來訪者告別時陳述心意。他們的陳述是：
『達摩（Bodhidharma，禪宗始祖）傳授佛陀的心語，六祖（the Sixth Patriarch，指慧能）繼承了他的教誨，大鑒禪師（Great Mirror Zen Master，指慧能）您親自降臨。您辛勤地專心修行，最終領悟了深奧的佛法，懷抱著您的信物，在南海一帶傳播佛法。您的教義開始傳播，在曹溪（Caoxi，地名，慧能弘法之地）一帶，眾多的人聚集依附，您沒有因為他們地位低下而輕視他們。傳達告知的內容都讚揚您的教義，認為人生來就具有善良的本性，萬物都具備佛性。人們在迷途中奔波，越來越迷失方向，越思考越混亂，越覺察越錯誤。因為有禪師您的內在智慧，人們都獲得了本來的清凈，不需要種植根基，不需要耕耘幼苗。內心專一，外在融合，純粹的佛性非常明顯。在唐肅宗、唐代宗時期，您被邀請到朝廷講述佛法。您暗中輔佐王道，使人民安居樂業。經過一百零六年，您的謚號沒有被記載。由扶風公（Duke of Fufeng，指馬總）稟告當今天子，尚書已經恢復了您的盛大功德，於是撰寫碑文來讚揚您在南方土地上的功績。您的佛法再次興起，您的弟子成千上萬，他們一同悲傷，一同歡喜。禪師您的教化所普及的地方，扶風公所治理的地方，都擁戴天子。天子讚美您的功德美好，傳揚到海外，僧侶們都敬仰您。禪師您用仁愛傳法，扶風公用仁愛治理，告別的陳述牢固堅定，永遠傳承下去。』
《大鑒禪師碑》（附《佛衣銘》，都是劉禹錫撰寫）
元和十年某月日，詔書追封曹溪第六祖慧能，謚號為大鑒。是廣州牧馬總上疏稟告，因此皇帝批準了他的奏請，推崇佛道，用尊貴的名稱來表達敬意，使信奉不同宗教的人都歸於善良，不分彼此。一個字的褒獎，華夏和夷狄都心懷感激，這是他們應得的。馬總敬重這件事並且謹慎，開始是爲了垂示後世，於是諮詢了文雄。現在柳州刺史河東柳宗元為前碑撰寫碑文，三年後有僧人道琳，率領他的弟子從曹溪來，並且說：『希望立第二塊碑，這是學者的心願。』
【English Translation】 English version: The western merchant ships obeyed orders, all received your kindness, accepted flags and ceremonial weapons, and came to the South Sea. Subordinate countries were as numerous as trees in a forest. You did not kill or get angry, and people revered you without fear of disaster. Your benevolence can indeed be carried forward and your great wisdom is evident, no one can compare to you, and your disciples all hope you live a long life. So they moved the stone under the eaves, so that visitors could state their intentions when they bid farewell. Their statement is:
'Bodhidharma (Bodhidharma, the founder of Zen Buddhism) transmitted the Buddha's mind-language, the Sixth Patriarch (the Sixth Patriarch, referring to Huineng) inherited his teachings, and Great Mirror Zen Master (Great Mirror Zen Master, referring to Huineng) you personally descended. You diligently practiced meditation, and finally realized the profound Dharma, holding your tokens of faith, spreading the Dharma in the South China Sea area. Your teachings began to spread, in the Caoxi (Caoxi, place name, where Huineng propagated the Dharma) area, many people gathered and attached themselves, and you did not despise them because of their low status. The content of the transmission and notification all praised your teachings, believing that people are born with a good nature, and all things possess Buddha-nature. People are running around in confusion, becoming more and more lost, the more they think, the more confused they become, and the more they perceive, the more wrong they become. Because of your inner wisdom, Zen Master, people have obtained their original purity, without needing to plant roots or cultivate seedlings. The inner is focused, the outer is integrated, and the pure Buddha-nature is very obvious. During the reigns of Emperor Suzong and Emperor Daizong of the Tang Dynasty, you were invited to the court to speak about the Dharma. You secretly assisted the royal way, so that the people could live and work in peace and contentment. After one hundred and six years, your posthumous title was not recorded. Duke of Fufeng (Duke of Fufeng, referring to Ma Zong) reported to the current emperor, and the Ministry of Rites has restored your great merits, so he wrote an inscription to praise your achievements in the southern land. Your Dharma has risen again, and your disciples are in the tens of thousands, they grieve together and rejoice together. The places where your teachings have spread, and the places where Duke Fufeng governs, all support the Son of Heaven. The Son of Heaven praises your beautiful virtues, and spreads them overseas, and the monks all admire you. Zen Master, you transmit the Dharma with benevolence, and Duke Fufeng governs with benevolence, the farewell statement is firm and steadfast, and will be passed down forever.'
《Stele of the Great Mirror Zen Master》 (with 《Inscription on the Buddha's Robe》, both written by Liu Yuxi)
In a certain month and day of the tenth year of Yuanhe, the imperial edict posthumously honored Huineng, the Sixth Patriarch of Caoxi, with the posthumous title of Great Mirror. It was Ma Zong, the governor of Guangzhou, who submitted a memorial, so the emperor approved his request, promoted Buddhism and Taoism, and used a noble name to express respect, so that people of different religions would return to goodness together, without distinction. A word of praise, both Chinese and barbarians are grateful, this is what they deserve. Ma Zong respects this matter and is cautious, starting to show future generations, so he consulted Wenxiong. Now Liu Zongyuan, the prefect of Liuzhou, wrote the inscription for the former stele, and three years later, the monk Daolin led his disciples from Caoxi and said: 'I hope to erect a second stele, this is the wish of scholars.'
」維如來滅后，中五百歲，而摩騰、竺法蘭，以經來華，人始聞其言，猶夫重昏之見曶爽。后五百歲，而達摩以法來華，人始傳其心，猶夫昧旦之睹白日。自達摩六傳至大鑒，如貫意珠，有先後而無同異。世之言真宗者，所謂頓門。初達摩與佛衣俱來，得道傳付以為真印。至大鑒置而不傳，豈以是為筌蹄邪？芻狗邪？將人人之莫已若而不若置之邪？吾不得而知也。
按大鑒生新州，三十出家，四十七年而沒，百有六年而謚。始自蘄之東山，從第五師得授記以歸。中宗使中貴人再徴，不奉詔。第以言為貢，上敬行之。銘曰：
至人之生，無有種類，同人者形，出人者智。蠢蠢南裔，降生杰異，父干母坤，獨肖元氣。一言頓悟，不踐初地，五師相承，授以寶器。宴坐曹溪，世號南宗，學徒爰來，如水之東。飲以妙藥，差其喑聾，詔不能致，許為法雄。去佛日遠，群言積億，著空執有，各走其域。我立真筌，揭起南國，無修而修，無得而得。能使學者，還其天識，如黑而迷，仰目斗極。得之自然，竟不可傳，口傳手付，則礙於有。留衣空堂，得者天授。
佛衣銘(並引)
吾既為僧琳撰曹溪第二碑，且思所以辯六祖置衣不傳之旨，作《佛衣銘》。曰：
佛言不行，佛衣乃爭，忽近貴遠，古今
【現代漢語翻譯】 現代漢語譯本： 『在如來（Tathagata，佛的稱號）滅度后的第二個五百年，摩騰（Kasyapa Matanga）和竺法蘭（Dharmaraksa）帶著佛經來到中國，人們才開始聽到佛的教義，就像在重重昏暗中見到一絲光亮。又過了五百年，達摩（Bodhidharma）帶著佛法來到中國，人們才開始領悟佛的心法，就像在黎明時分見到太陽。從達摩到六祖慧能（Dajian Huineng），佛法就像用線貫穿的寶珠，有先後順序但沒有本質上的差異。世人所說的真宗，就是所謂的頓悟之門。當初達摩和佛衣一起來到中國，得道者將佛衣傳下去作為真傳的印證。到了慧能大師，卻將佛衣放置不再傳下去，難道是因為他認為佛衣只是捕魚的工具（筌蹄）？或是祭祀用的草狗（芻狗）？還是因為每個人本來就具備佛性，不需要外在的象徵？我不得而知。 按記載，慧能大師出生于新州，三十歲出家，四十七歲圓寂，一百零六年被追諡。他最初在蘄州的東山，跟隨五祖弘忍（Fifth Patriarch）得到授記后返回。唐中宗（Emperor Zhongzong of Tang）派中貴人多次徵召他，慧能大師都沒有應詔。只是將自己的言論作為進貢，皇帝敬重並施行。銘文說： 『至人的出生，沒有固定的種類，與常人相同的是形體，超越常人的是智慧。在偏遠的南方，降生了傑出的人物，父親是天，母親是地，唯獨傚法元氣。一句話就能頓悟，不需要經歷初地的修行，五祖相承，將寶貴的法器傳授給他。在曹溪安然靜坐，世人稱之為南宗，學徒們紛紛前來，如水流向東方。用微妙的藥物來醫治他們，治好他們的瘖啞和耳聾，皇帝的詔令都不能使他前往，認可他是佛法雄杰。距離佛陀的時代越來越遠，各種言論積累如山，執著于空或執著于有，各自走向自己的領域。我樹立真正的法門，在南方高高舉起，沒有修持的修持，沒有得到的得到。能夠使學習的人，恢復他們本有的天性，如同在黑暗中迷失的人，仰望北斗星。得道是自然而然的，終究是不可言傳的，口頭傳授和親手交付，反而會受到有形之物的阻礙。留下佛衣在空堂，得道者是上天所授予的。』 佛衣銘（並序） 我已經為僧琳撰寫了《曹溪第二碑》，並且思考如何闡明六祖慧能放置佛衣不再傳下去的宗旨，於是創作了《佛衣銘》。銘文說： 『佛的教義不能實行，佛衣才引起爭奪，捨近求遠，自古至今都是如此。』
【English Translation】 English version: 『In the second five hundred years after the Tathagata (Tathagata, an epithet of the Buddha) passed away, Kasyapa Matanga and Dharmaraksa came to China with the scriptures, and people began to hear the Buddha's teachings, like seeing a glimmer of light in the deep darkness. After another five hundred years, Bodhidharma came to China with the Dharma, and people began to understand the Buddha's mind, like seeing the sun at dawn. From Bodhidharma to the Sixth Patriarch Huineng (Dajian Huineng), the Dharma is like a string of pearls, with a sequence but no essential difference. What the world calls the True Sect is the so-called Sudden Enlightenment School. Initially, Bodhidharma came to China with the Buddha's robe, and the enlightened ones passed it down as a true seal. When it came to Master Huineng, he placed the robe and no longer passed it down. Could it be because he considered the robe to be just a tool for catching fish (筌蹄)? Or a straw dog (芻狗) used for sacrifices? Or because everyone inherently possesses Buddha-nature and does not need external symbols? I do not know. According to records, Master Huineng was born in Xinzhou, became a monk at the age of thirty, passed away at the age of forty-seven, and was posthumously honored one hundred and six years later. He initially returned from Dongshan in Qizhou, after receiving the prediction from the Fifth Patriarch Hongren (Fifth Patriarch). Emperor Zhongzong of Tang (Emperor Zhongzong of Tang) sent court officials to summon him repeatedly, but Master Huineng did not comply. He only presented his words as tribute, and the emperor respected and implemented them. The inscription says: 『The birth of a perfect man has no fixed category; what is the same as ordinary people is the form, and what surpasses ordinary people is wisdom. In the remote south, an outstanding person was born, the father is heaven, the mother is earth, and he alone emulates the primordial energy. With one word, he can achieve sudden enlightenment, without needing to go through the practice of the initial stages, the five patriarchs passed on the precious Dharma vessel to him in succession. Sitting peacefully in Caoxi, the world calls it the Southern School, and disciples come one after another, like water flowing to the east. Use subtle medicine to heal them, curing their muteness and deafness, the emperor's edict could not make him go, acknowledging him as a hero of the Dharma. The era is getting farther and farther away from the Buddha, and various opinions accumulate like mountains, clinging to emptiness or clinging to existence, each going to their own domain. I establish the true Dharma gate, raising it high in the south, the practice of no practice, the attainment of no attainment. Able to enable those who learn, to restore their inherent nature, like those lost in the darkness, looking up at the Big Dipper. Attaining the Dao is natural, and ultimately cannot be conveyed in words, oral transmission and personal delivery, on the contrary, will be hindered by tangible things. Leaving the Buddha's robe in the empty hall, the enlightened one is bestowed by heaven.』 Inscription on the Buddha's Robe (with Preface) I have already written the Second Stele of Caoxi for the monk Lin, and I am thinking about how to clarify the purpose of the Sixth Patriarch Huineng placing the Buddha's robe and no longer passing it down, so I created the Inscription on the Buddha's Robe. The inscription says: 『If the Buddha's teachings cannot be practiced, the Buddha's robe will cause contention, neglecting what is near and seeking what is far, it has been like this from ancient times to the present.』
常情。尼父之生，土無一里，夢奠之後，履存千祀。惟昔有梁，如象之狂，達摩救世，來為醫王。以言不痊，因物乃遷，如執符節，行乎復關。民不知官，望車而畏，俗不知佛，得衣為貴。壞色之衣，道不在茲，由之通道，所以為寶。六祖未彰，其出也微，既還狼荒，憬俗蚩蚩。不有信器，眾生曷歸，是開便門，非止傳衣。初必有終，傳豈無已，物必歸盡，衣胡久恃。先終知終，用乃不窮。我道不朽，衣於何有，其用已陳，孰非芻狗。
師入塔后，至開元十年壬戌八月三日，夜半忽聞塔中如拽鐵索聲。眾僧驚起，見一孝子從塔中走出，尋見師頸有傷，具以賊事聞于州縣。縣令楊侃、刺史柳無忝，得牒切加擒捉。五日于石角村捕得賊人，送韶州鞠問。云：「姓張名凈滿，汝州梁縣人。于洪州開元寺，受新羅僧金大悲錢二十千，令取六祖大師首，歸海東供養。」柳守聞狀，未即加刑，乃躬至曹溪，問師上足令韜曰：「如何處斷？」韜曰：「若以國法論，理須誅夷。但以佛教慈悲冤親平等，況彼求欲供養，罪可恕矣。」柳守加嘆曰：「始知佛門廣大。」遂赦之。
上元元年，肅宗遣使，就請師衣缽歸內供養。至永泰元年五月五日，代宗夢六祖大師請衣缽，七日敕刺史楊緘云：「朕夢感能禪師請傳衣袈裟卻歸曹溪
【現代漢語翻譯】 現代漢語譯本：人之常情啊。孔子出生的時候，他的家鄉不過一里之地，但他夢中奠定理想之後，他的學說流傳了千年。想當初梁武帝之時，他就像一頭狂像一樣執迷不悟，（而）達摩（Bodhidharma）爲了拯救世人，來到中國充當醫王。（但是）用言語無法治癒他的執迷，於是就用事物來引導他，就像拿著符節的使者，行走在復關之上。（但是）百姓不認識官員，看到車駕就害怕，世俗之人不瞭解佛法，得到袈裟就覺得珍貴。這破舊顏色的袈裟，（真正的）佛道並不在於此，通過它來信奉佛道，這才是（袈裟）之所以珍貴的原因。六祖（慧能 Huineng）未顯揚的時候，他的出身也很卑微，既然回到了偏遠的地方，（面對的）是無知愚昧的世俗之人。如果沒有可以取信的信物，眾生又該歸向何處呢？這是爲了開啟方便之門，不僅僅是爲了傳袈裟。開始必定會有終結，（袈裟的）傳授難道沒有停止的時候嗎？萬物必定會歸於消亡，袈裟又怎麼能長久依靠呢？先懂得終結，才能懂得（如何）善用，（這樣）它的作用才不會窮盡。我所說的道是不會朽壞的，袈裟又有什麼用呢？它的作用已經陳舊了，（對於悟道者來說）誰又不是草扎的狗呢？ （慧能 Huineng）大師入塔之後，到了開元十年壬戌年八月初三，半夜忽然聽到塔中好像有拖拽鐵索的聲音。眾僧驚醒起來，看見一個孝子從塔中走出來，（後來）發現大師的脖子上有傷痕，詳細地把盜賊的事情報告給了州縣。縣令楊侃、刺史柳無忝，得到公文后緊急地加以抓捕。五天後在石角村抓到了盜賊，送到韶州審問。盜賊說：『我姓張，名凈滿，是汝州梁縣人。我在洪州開元寺，收了新羅僧人金大悲兩萬錢，讓我取六祖大師（Huineng）的首級，帶回海東供養。』柳守聽了情況，沒有立刻判刑，親自到曹溪，問慧能（Huineng）大師的上座弟子令韜說：『應該如何處置？』令韜說：『如果按照國家法律來論處，理應處死。但是佛教講究慈悲，冤親平等，況且他只是爲了求取供養，罪過可以寬恕。』柳守感嘆道：『這才知道佛門廣大。』於是就赦免了他。 上元元年，肅宗派遣使者，來迎請慧能（Huineng）大師的衣缽回宮中供養。到了永泰元年五月初五，代宗夢見六祖大師（Huineng）請求將衣缽送回曹溪，七日敕令刺史楊緘說：『朕夢中感應到能禪師請求將傳法的袈裟送回曹溪。』
【English Translation】 English version: It is human nature. When Confucius was born, his hometown was only a mile in size, but after he laid the foundation of his ideals in a dream, his teachings have been passed down for thousands of years. Back then, during the time of Emperor Wu of Liang, he was as deluded as a mad elephant, (and) Bodhidharma came to China as a healing king to save the world. (However,) his delusion could not be cured with words, so he used objects to guide him, just like an envoy holding a tally, walking on the road to Fuguan. (But) the people did not recognize the officials, and were afraid when they saw the carriages, and the common people did not understand Buddhism, and felt that it was precious to obtain the robe. This robe of broken colors, (the true) Buddhist path is not in it, but to believe in the Buddhist path through it, that is why (the robe) is precious. When the Sixth Patriarch (Huineng) was not yet famous, his origins were also humble, and since he returned to the remote areas, (he faced) ignorant and foolish common people. If there were no trustworthy objects, where would sentient beings turn to? This is to open the door of convenience, not just to pass on the robe. There must be an end to the beginning, will the transmission (of the robe) not stop? All things must return to extinction, how can the robe be relied upon for a long time? Knowing the end first, one can understand (how to) use it well, (so that) its function will not be exhausted. The path I speak of will not decay, what is the use of the robe? Its function is already outdated, (for those who are enlightened) who is not a straw dog? After Master Huineng entered the pagoda, on the third day of the eighth month of the tenth year of Kaiyuan (the year Renxu), in the middle of the night, a sound like dragging iron chains was suddenly heard in the pagoda. The monks woke up in surprise and saw a filial son walking out of the pagoda, (and later) found a wound on the master's neck, and reported the matter of the thief to the state and county in detail. The county magistrate Yang Kan and the governor Liu Wutian, after receiving the official document, urgently arrested him. Five days later, the thief was caught in Shijiao Village and sent to Shaozhou for interrogation. The thief said: 'My surname is Zhang, my name is Jingman, and I am from Liang County, Ruzhou. I received 20,000 coins from the Silla monk Kim Da-bi at Kaiyuan Temple in Hongzhou, and asked me to take the head of the Sixth Patriarch (Huineng) and bring it back to Haidong for worship.' Governor Liu heard the situation and did not immediately sentence him, but personally went to Caoxi and asked Lingtao, the senior disciple of Master Huineng, 'How should this be dealt with?' Lingtao said, 'If judged according to national law, he should be executed. However, Buddhism emphasizes compassion and equality for enemies and relatives, and besides, he only sought to make offerings, so the crime can be forgiven.' Governor Liu exclaimed, 'Now I know the greatness of Buddhism.' So he pardoned him. In the first year of Shangyuan, Emperor Suzong sent an envoy to welcome Master Huineng's robe and bowl back to the palace for worship. On the fifth day of the fifth month of the first year of Yongtai, Emperor Daizong dreamed that the Sixth Patriarch (Huineng) requested that the robe and bowl be sent back to Caoxi, and on the seventh day, he ordered the governor Yang Jian to say: 'I dreamed that Zen Master Neng requested that the robe of transmission be sent back to Caoxi.'
，今遣鎮國大將軍劉崇景，頂戴而送。朕謂之國寶，卿可於本寺如法安置，專令僧眾親承宗旨者嚴加守護，勿令遺墜。」后或為人偷竊，皆不遠而獲。如是者數四。憲宗謚大鑒禪師，塔曰元和靈照。其餘事蹟，系載唐尚書王維、刺史柳宗元、刺史劉禹錫等碑。守塔沙門令韜錄。
跋
六祖大師平昔所說之法。皆大乘圓頓之旨。故目之曰經。其言近指遠。詞坦義明。誦者各有所獲。明教嵩公常贊云。天機利者得其深。天機鈍者得其淺。誠哉言也。余初入道。有感於斯。續見三本不同。互有得失。其板亦已漫滅。因取其本校讎。訛者正之。略者詳之。復增入弟子請益機緣。庶幾學者得盡曹溪之旨。按察使云公從龍。深造此道。一日過山房睹余所編。謂得壇經之大全。慨然命工鋟梓。顓為流通。使曹溪一派不至斷絕。或曰。達磨不立文字。直指人心見性成佛。盧祖六葉正傳。又安用是文字哉。余曰。此經非文字也。達磨單傳直指之指也。南嶽青原諸大老。嘗因是指以明其心。復以之明馬祖石頭諸子之心。今之禪宗流佈天下。皆本是指。而今而後。豈無因是指。而明心見性者耶。問者唯唯再拜謝曰。予不敏。請並書于經末以詔來者。至元辛卯夏。南海釋宗寶跋。
附錄(終)
【現代漢語翻譯】 現代漢語譯本：現在派遣鎮國大將軍劉崇景，頂戴著送來。朕認為這是國寶，你可以將它在本寺如法安置，專門命令僧眾中親身領會宗旨的人嚴加守護，不要讓它遺失墜落。』後來有人偷竊，都不遠而很快被抓獲。像這樣的事情發生了好幾次。憲宗謚號為大鑒禪師（指六祖慧能），塔名為元和靈照。其餘的事蹟，記載在唐朝尚書王維、刺史柳宗元、刺史劉禹錫等人的碑文中。守塔沙門令韜記錄。
跋
六祖大師（指慧能）平時所說的法，都是大乘圓頓的宗旨。所以稱它為『經』。他的話語淺近而意旨深遠，文辭坦率而意義明白。誦讀的人各自有所得。明教嵩公常常讚歎說：『天資敏銳的人得到其中的深意，天資遲鈍的人得到其中的淺意。』這話確實是這樣。我最初入道的時候，對此深有感觸。後來又看到三個不同的版本，各有得失。那些刻板也已經模糊不清。因此取來這些版本進行校對，將錯誤的地方改正，將簡略的地方補充詳細。又增加了弟子請教受益的機緣，希望學習的人能夠完全領會曹溪（指六祖慧能）的宗旨。按察使云公從龍，對這個道理有深入的研究。有一天經過山房，看到我所編纂的，認為得到了壇經的全部內容，慷慨地命令工匠雕刻印製，專門用來流通，使曹溪一派不至於斷絕。有人說：『達磨（指菩提達摩）不立文字，直指人心，見性成佛。六祖（指慧能）是達磨的第六代正傳，又何必用這些文字呢？』我說：『這部經不是文字，而是達磨單傳直指的「指」。南嶽懷讓、青原行思等大德，曾經用這個「指」來明白自己的心，又用它來明白馬祖道一、石頭希遷等弟子的心。如今的禪宗流佈天下，都是以這個「指」為根本。那麼從今以後，難道就沒有人因為這個「指」而明白自己的心，見到自己的本性嗎？』提問的人恭敬地再次拜謝說：『我不夠聰敏，請將這些話寫在經書的末尾，用來告訴後來的人。』至元辛卯年夏天，南海釋宗寶題寫。
附錄（終）
【English Translation】 English version: 'Now I send General Liu Chongjing, the Defender of the Nation, to deliver it with utmost respect. I consider it a national treasure. You should properly enshrine it in your temple and order monks who truly understand its principles to guard it carefully, ensuring it is not lost or damaged.' Later, when someone stole it, they were always caught not far away. This happened several times. Emperor Xianzong bestowed upon Dajian Chan Master (referring to Huineng, the Sixth Patriarch) the posthumous title, and the pagoda was named Yuanhe Lingzhao. Other events are recorded in the inscriptions by Wang Wei, a Tang Dynasty Minister; Liu Zongyuan, a Prefect; and Liu Yuxi, also a Prefect. Shamen Lingtao, who guarded the pagoda, recorded these events.
Postscript
The Dharma spoken by the Great Master, the Sixth Patriarch (referring to Huineng), is entirely based on the principles of the Great Vehicle and the Sudden Enlightenment. Therefore, it is called a 'Sutra.' His words are simple yet profound, his language straightforward and his meaning clear. Those who recite it each gain something. The Venerable Mingjiao Song often praised, 'Those with sharp minds gain its depths, while those with dull minds gain its shallows.' These words are indeed true. When I first entered the path, I was deeply moved by this. Later, I saw three different versions, each with its own merits and shortcomings. The printing blocks were also becoming worn. Therefore, I took these versions and collated them, correcting the errors and elaborating on the omissions. I also added the circumstances of disciples seeking instruction and benefiting from it, hoping that students could fully understand the principles of Caoxi (referring to Huineng, the Sixth Patriarch). Inspector Yun Gong Conglong deeply studied this path. One day, passing by my mountain dwelling, he saw my compilation and deemed it a complete version of the Platform Sutra. He generously ordered craftsmen to carve and print it, specifically for circulation, so that the Caoxi lineage would not be cut off. Someone said, 'Bodhidharma (referring to Bodhidharma) did not establish words, but directly pointed to the mind, seeing one's nature and becoming a Buddha. The Sixth Patriarch (referring to Huineng) is the sixth generation of the direct transmission from Bodhidharma, so why use these words?' I said, 'This Sutra is not just words, but the 'finger' of Bodhidharma's direct transmission. Great elders such as Nanyue Huairang and Qingyuan Xingsi once used this 'finger' to understand their own minds, and also used it to illuminate the minds of their disciples such as Mazu Daoyi and Shitou Xiqian. Today, the Chan school is spread throughout the world, all based on this 'finger.' So, from now on, will there not be anyone who, through this 'finger,' understands their own mind and sees their own nature?' The questioner respectfully bowed again and said, 'I am not clever enough. Please write these words at the end of the Sutra to inform those who come later.' Written in the summer of the Xinmao year of the Zhiyuan era by Shizongbao of the South Sea.
Appendix (End)