南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經 1

English (machine translation) 1

Language: English

1.1

Compiled and recorded by Fahai, Dharma-propagating disciple who also received the formless precepts.

Master Huineng ascended the high seat in the lecture hall of Dafan Monastery, expounded the teaching of the mahāprajñāpāramitā, and conferred the formless precepts. At that time, more than ten thousand monks, nuns, Taoists, and laypeople were seated below, and Wei Ju, Prefect of Shaozhou, together with over thirty officials and more than thirty Confucian scholars, jointly requested the Master to expound the teaching of the mahāprajñāpāramitā. The Prefect then instructed his disciple, the monk Fahai, to compile and record it so that it might circulate in later generations, enabling students of the Way to uphold this essential doctrine, transmit it from one to another, have something upon which to rely, and take it as their inheritance. Thus was this Platform Sūtra spoken.

1.3

Master Neng said: "Kalyāṇamitras! With a pure mind, be mindful of the teaching of the mahāprajñāpāramitā." The Master fell silent, purifying his own mind and spirit. After a good while he spoke: "Kalyāṇamitras, listen quietly. Huineng's kind father was originally an official in Fanyang; he was demoted and exiled to Lingnan, becoming a commoner of Xinzhou. Huineng was young when his father also died early. Leaving behind his aging mother alone, we moved to Nanhai. In hardship and poverty, I sold firewood in the marketplace. Suddenly a customer bought firewood and led Huineng to an official lodging; the customer took the firewood away. Having received the money, Huineng turned toward the front gate, where he suddenly saw a customer reciting the Vajracchedikā. Upon hearing it once, Huineng's mind became clear and he awakened at once. He then asked the customer: 'From where have you come, and why do you uphold this scripture?' The customer answered: 'At Dongfengmao Mountain in Huangmei County, Qizhou, I paid homage to the Fifth Patriarch, the Venerable Hongren. He is there at present, with a community of over a thousand disciples. There I heard the Master urge both clergy and laity that merely by upholding a single scroll of the Vajracchedikā, one will immediately see the nature and directly and completely achieve buddhahood.' Hearing this, Huineng, having karmic connections from past lives, immediately took leave of his mother and went to Fengmao Mountain in Huangmei to pay homage to the Fifth Patriarch, the Venerable Hongren."

1.4

The Venerable Hongren asked Huineng: "Where are you from? Coming to this mountain to pay homage to me, what are you seeking from me now?" Huineng replied: "Your disciple is a man of Lingnan, a commoner of Xinzhou. Having come from afar to pay homage to the Venerable One, I seek nothing else—I seek only to become a buddha." The Master then scolded Huineng: "You are a man of Lingnan, and an uncivilized barbarian besides. How could you be fit to become a buddha?" Huineng replied: "People may be from north or south, but the buddhadhātu has neither north nor south. The body of a barbarian differs from that of the Venerable One, but what difference is there in the buddhadhātu?" The Master wished to speak further with him, but seeing attendants beside him, he said no more, and sent Huineng away to follow the community in their work. At that time, a postulant assigned Huineng to the pestle shed to tread the pestle for more than eight months.

1.5

One day, the Fifth Patriarch suddenly summoned all his disciples to assemble. When the disciples had gathered, the Fifth Patriarch said: "I tell you, for the people of this world the matter of saṃsāra is of great importance. You disciples make offerings all day long, seeking only fields of merit, not seeking to escape the painful sea of saṃsāra. When your own-natures are deluded, how can merit save you? Go back to your rooms and look for yourselves; those who have wisdom should spontaneously apprehend the prajñā of their original nature and each compose a verse to present to me. I will inspect your verses: if anyone has awakened to the great meaning, I will transmit to him the robe and Dharma and install him as the sixth generation. Do it with the utmost urgency!"

1.6

Having received their instructions, the disciples returned each to their own rooms and said to one another: "We need not clear our minds and exert ourselves to compose verses to present to the Venerable One. Senior Shenxiu is the instructor; once Senior Xiu receives the Dharma, we can naturally rely upon him. There is no need to write verses!" Everyone set their minds at rest, none daring to present a verse. At that time, in front of the Master's hall, there was a corridor of three bays. Beneath this corridor offerings were made, and they wished to paint the Laṅkāvatāra transformation tableau, as well as a record of the Fifth Patriarch transmitting the robe and Dharma to circulate in later generations. The painter Lu Zhen, having inspected the wall, was to begin work the following day.

1.7

The senior monk Shenxiu reflected: "The others do not present mind-verses because I am their instructor. If I do not present a mind-verse, how can the Fifth Patriarch see the depth of understanding in my mind? If I offer a mind-verse to present my understanding to the Fifth Patriarch, seeking the Dharma is good, but seeking patriarchship is not good—it would be like a worldly mind seizing the holy position. Yet if I do not present a mind-verse, I will never obtain the Dharma." After pondering for a long time, [he thought,] "How difficult, how difficult!" At the third watch of the night, not letting anyone see him, he went beneath the south corridor and wrote a verse presenting his mind upon the central wall, seeking to obtain the robe and Dharma: "If the Fifth Patriarch sees the verse and speaks well of its words, should he search for me, when I see the Venerable One I will say it was Xiu's work. If the Fifth Patriarch sees the verse and says it is unfit, it is simply because I am deluded and my past karmic hindrances are heavy, so that I ought not receive the Dharma. The holy intention is difficult to fathom, and my mind will naturally rest." At the third watch, holding a candle beneath the south corridor, Senior Xiu wrote the verse upon the central wall without anyone knowing. The verse read:

1.8

"The body is the bodhi tree,
The mind is like a bright mirror stand.
Constantly and diligently wipe it clean,
Do not let dust gather upon it."

1.9

When Senior Shenxiu finished writing this verse, he returned to his room to sleep, unseen by anyone. At dawn, the Fifth Patriarch summoned Court Painter Lu to the south corridor to paint the Laṅkāvatāra transformation tableau. Suddenly seeing this verse and having finished reading it, the Fifth Patriarch said to the Painter: "Hongren will give you thirty thousand cash, for you have toiled greatly to come from afar, but we shall not paint the transformation tableau. The Vajracchedikā states: 'All that has form is illusory.' It is better to leave this verse to let deluded people recite it. Practicing in accord with it, they will not fall into the three evil destinies; practicing in accord with this Dharma, people will derive great benefit." The Master then summoned all the disciples to come and burn incense before the verse. When they entered and saw it, all gave rise to reverence. Hongren said: "All of you who recite this verse will directly see the nature; practicing in accord with it, you will not fall." The disciples all recited it, all gave rise to reverence, and exclaimed, "Excellent!" The Fifth Patriarch then summoned Senior Xiu into the hall and asked: "Did you compose this verse? If you did, you should receive my Dharma." Senior Xiu said: "I have sinned! Indeed Shenxiu composed it. I dare not seek patriarchship; I only pray that the Venerable One will be compassionate and see whether your disciple has a little wisdom to recognize the great meaning." The Fifth Patriarch said: "In composing this verse, your understanding has reached only the front of the gate; you have not yet managed to enter. If ordinary beings practice in accord with this verse, they will not fall; but with such an understanding, if you seek unsurpassed bodhi, it cannot be attained. You must be able to enter the gate and see your own original nature. Go for now; reflect for one or two days and compose another verse to present to me. If you can enter the gate and see your own original nature, I shall transmit the robe and Dharma to you." Senior Xiu departed, but after several days, he was unable to compose one.

1.10

A young boy, passing by the pestle shed, was chanting this verse. As soon as Huineng heard it, he knew that [its author] had not seen the nature, but [the author] recognized the great meaning. Neng asked the boy: "What verse was that which you were chanting just now?" The boy answered Neng: "Do you not know that the Master said the matter of saṃsāra is great? Wishing to transmit the robe and Dharma, he ordered the disciples each to compose a verse to present for inspection: whoever awakens to the great meaning will be granted the robe and Dharma and succeed as the sixth-generation patriarch. A senior monk named Shenxiu suddenly wrote a formless verse beneath the south corridor. The Fifth Patriarch ordered all disciples to recite it; whoever awakens to this verse will see their own-nature, and practicing in accord with it, one will achieve liberation." Huineng replied: "I have been treading the pestle here for more than eight months and have not yet gone before the hall. I hope you, virtuous one, will lead Huineng to the south corridor so I may see this verse and pay homage to it. I also wish to recite it, to form a connection for future lives and vow to be born in a buddha-land." The boy led Neng to the south corridor, and Neng immediately paid homage to the verse. Because he was illiterate, he asked someone to read it. Having heard it, Huineng immediately understood the great meaning. Huineng also composed a verse and asked a person who could write to record it on the west wall, presenting his own original mind. If one does not know the original mind, studying the Dharma is of no benefit; if one knows the mind and sees the nature, one directly awakens to the great meaning. Huineng's verse read:

1.11

"Bodhi originally has no tree,
The bright mirror also has no stand.
The buddhadhātu is constantly pure;
Where could dust gather?"

1.12

Another verse read:

1.13

"The mind is the bodhi tree,
The body is the bright mirror stand.
The bright mirror is originally pure;
Where could it be stained by dust?"

1.14

The community in the monastery, seeing Neng compose these verses, were all astonished. Huineng returned to the pestle shed. The Fifth Patriarch suddenly came to the corridor, saw Huineng's verses, and immediately recognized that he understood the great meaning. Fearing that the assembly might realize it, the Fifth Patriarch said to them: "This one has not achieved it either."

1.15

At the third watch of the night, the Fifth Patriarch summoned Huineng into the hall and expounded the Vajracchedikā. As soon as Huineng heard it, he awakened at his words. That night he received the Dharma without anyone knowing; [the Master] then transmitted the sudden teaching Dharma and the robe, establishing him as the sixth-generation patriarch. "The robe is to serve as a token of inheritance, transmitted from generation to generation; the Dharma is transmitted from mind to mind, and you must cause [others] to awaken for themselves." The Fifth Patriarch said: "Huineng! Since ancient times, the transmission of the Dharma has hung as if by a thread. If you remain here, someone will harm you; you must leave immediately."

1.16

Having received the robe and Dharma, Neng departed at the third watch. The Fifth Patriarch personally escorted Neng to the Jiujiang Station, and there they parted at once. The Fifth Patriarch instructed: "Go, strive to take the Dharma south. Do not propagate this Dharma for three years. Once hardships are overcome, propagate and transform later on, skillfully guiding deluded people. If their minds open, there will be no difference from my awakening." Having taken his leave, he departed toward the south.

1.17

In the course of two months he reached the Dayu Ridge, not knowing that behind him several hundred people were coming, intending to capture Huineng and seize the robe and Dharma. Halfway there, they all turned back. Only one monk, whose family name was Chen and given name was Huishun—formerly a general of the third rank, crude and fierce in temperament and conduct—went straight up the ridge, chasing and seizing hold of him. Huineng offered him the Dharma robe, but he refused to take it. Huishun said: "I have come from afar specifically to seek the Dharma, not wanting the robe." On the ridge, Neng then transmitted the Dharma to Huishun. Upon hearing it, Huishun's mind opened at his words. Neng had Huishun immediately turn back north to transform people.

1.18

Huineng's coming to this place is also due to karmic causes over many kalpas with all the officials, clergy, and laity. The teaching is what former sages transmitted; it is not Huineng's own invention. Those who wish to hear the teaching of the former sages must each purify their minds. Having heard it, may you eradicate your own delusions, just as former generations awakened. (The Dharma follows below.) Master Huineng called out: "Kalyāṇamitras! The wisdom of bodhi and prajñā is originally possessed by the people of this world. It is only because their minds are deluded that they cannot awaken by themselves; they must seek a great kalyāṇamitra to show them the path to see the nature. Kalyāṇamitras! Between foolish people and wise people, the buddhadhātu originally has no difference. It is only because of delusion and awakening: when deluded, one is foolish; when awakened, one becomes wise.

1.19

"Kalyāṇamitras! In this Dharma door of mine, samādhi and prajñā are the foundation. First, do not be deluded into saying that prajñā and samādhi are distinct; the essence of samādhi and prajñā is one, not two. Samādhi is the essence of prajñā, and prajñā is the function of samādhi. At the very moment of prajñā, samādhi is in prajñā; at the very moment of samādhi, prajñā is in samādhi. Kalyāṇamitras! This meaning is the equality of samādhi and prajñā. Let those who cultivate the Way not intentionally say that samādhi first gives rise to prajñā, or that prajñā first gives rise to samādhi, or that samādhi and prajñā are separate. For those who hold such a view, the Dharma has two aspects: their mouths speak of good, while their minds are not good, and prajñā and samādhi are not equal. When mind and mouth are both good, and inside and outside are of one kind, then samādhi and prajñā are equal. Self-awakening and cultivation do not lie in verbal disputes. If you dispute about which comes first and which comes second, then you are a deluded person. Without putting an end to victory and defeat, you instead give rise to an attachment to self and dharmas, and do not transcend the four marks."

1.20

"The samādhi of one practice means constantly practicing the straightforward mind at all times—whether walking, standing, sitting, or lying down. The Vimalakīrtinirdeśa Sūtra says: 'The straightforward mind is the place of enlightenment; the straightforward mind is the pure land.' Do not let your mind practice deceit and flattery while your mouth speaks of the Dharma being straightforward, speaking with your mouth of the samādhi of one practice while not practicing the straightforward mind—that is not a disciple of the Buddha. Simply practice the straightforward mind and be without attachment toward all dharmas; this is called the samādhi of one practice. Deluded people cling to the marks of dharmas and grasp at the samādhi of one practice, asserting that sitting motionless and eliminating delusions without giving rise to thoughts is itself the samādhi of one practice. If it were like this, this teaching would be the same as insentient objects, and would instead be a cause and condition that obstructs the Way. The Way must flow freely; why obstruct it instead? When the mind does not abide in dharmas, the Way flows freely; abiding is being bound. If sitting motionless were it, Vimalakīrti would not have scolded Śāriputra for quietly sitting in the forest. Kalyāṇamitras! Furthermore, I have seen people teach others to sit, contemplating the mind and contemplating purity, not moving and not arising, dedicating their efforts to this. Deluded people, not awakened, grasp at this and become deranged; there are hundreds of such people teaching the Way in this manner, hence one knows it is a great mistake.

1.21

"Kalyāṇamitras! What are samādhi and prajñā like? They are like a lamp and its light: when there is a lamp, there is light; without a lamp, there is no light. The lamp is the essence of the light, and the light is the function of the lamp. In name there are two, but in essence there are not two different things. This Dharma of samādhi and prajñā is also like this.

1.22

"Kalyāṇamitras! In the Dharma there is neither sudden nor gradual, but in people there are the sharp and the dull. The deluded are gradually exhorted; the awakened cultivate suddenly. Knowing one's original mind is seeing one's original nature: when awakened, there is originally no difference; when unawakened, one undergoes saṃsāra for vast kalpas.

1.23

"Kalyāṇamitras! In this Dharma door of mine, from antiquity down to the present, whether sudden or gradual, all have established no-thought as the lineage宗旨 [principle], formlessness as the essence, and non-abiding as the foundation. What is called formlessness? Formlessness means being detached from forms while amidst forms. No-thought means not being caught in thoughts while having thoughts. Non-abiding is man's original nature: thought after thought does not abide; the past thought, the present thought, and the future thought follow one another continuously without interruption. If a single thought is cut off, the dharmakāya is detached from the physical body. At all moments of thought, there is no abiding in any dharmas. If a single thought abides, thought after thought abides, which is called fetter. If, with respect to all dharmas, thought after thought does not abide, then there is no fetter; thus non-abiding is taken as the foundation. Kalyāṇamitras! Being outwardly detached from all forms is formlessness. If one can merely be detached from forms, the essence of one's nature is pure; thus formlessness is taken as the essence. Being undefiled by any realm is called no-thought. Within one's own thoughts, one is detached from realms, and does not give rise to thoughts toward dharmas. Do not refrain from thinking of the hundred things, eradicating thoughts entirely; if a single thought is cut off, one ceases to be, and takes rebirth elsewhere. Practitioners of the Way, apply your minds carefully, and do not fail to understand the meaning of the Dharma! Making a mistake oneself is bad enough, but to further encourage others to be deluded, not seeing one's own delusion, and even slandering the sūtras and teachings—for this reason no-thought is established as the lineage. Because deluded people have thoughts regarding sense-realms, wrong views immediately arise from their thoughts, and from this all defilements and deluded thoughts are born. However, this teaching establishes no-thought as the lineage: when people of the world are free from views, they do not give rise to thoughts; if there were no thoughts, no-thought would not even be established. As for 'no', what is negated? As for 'thought', what is thought of? 'No' means being detached from the two marks and all defilements; 'thought' means being mindful of the original nature of tathatā. Tathatā is the essence of thought; thought is the function of tathatā. When thought arises from one's own-nature, although there are seeing, hearing, perceiving, and knowing, one is not defiled by the myriad realms, but is constantly autonomous. The Vimalakīrti Sūtra says: 'Outwardly able to skillfully distinguish the marks of all dharmas, inwardly unmoving with respect to the ultimate truth.'"

1.24

"Kalyāṇamitras! In this Dharma door, sitting in meditation originally does not attach to mind, nor does it attach to purity, nor does it speak of being motionless. If one speaks of contemplating the mind, the mind is originally delusion; because delusion is like an illusion, there is nothing to contemplate. If one speaks of contemplating purity, human nature is originally pure; it is because of deluded thoughts that tathatā is covered over. Detached from deluded thoughts, the original nature is pure. Not seeing that one's own-nature is originally pure, giving rise to a mind to contemplate purity instead produces the delusion of purity, and delusion has no location. Therefore know that the contemplator's contemplation is itself a delusion. Purity has no shape or form, yet one establishes a form of purity and calls it spiritual effort; those who hold such a view obstruct their own original nature and are instead bound by purity. Those who cultivate motionlessness: not seeing the faults of any person is the motionlessness of one's own-nature. Deluded people do not move their own bodies, yet as soon as they open their mouths they speak of the rights and wrongs of others, going contrary to the Way. Contemplating the mind and contemplating purity are instead causes and conditions that obstruct the Way."

1.25

"Now that this is so, in this Dharma door, what is called sitting in meditation? In this Dharma door, everything is unobstructed: outwardly, not having thoughts arise toward any sensory realm is sitting; seeing the original nature without disturbance is meditation. What is called dhyāna-samādhi? Outwardly being detached from forms is called dhyāna; inwardly being undisturbed is called samādhi. If one is outwardly detached from forms, the inner nature will not be disturbed. The original nature being naturally pure is called samādhi; it is only because of contact with realms that contact brings disturbance, and detachment from forms without disturbance is samādhi. Outwardly being detached from forms is dhyāna; inwardly being undisturbed is samādhi. Outward dhyāna and inward samādhi—therefore it is called dhyāna-samādhi. The Vimalakīrti Sūtra says: 'Suddenly and completely, one regains one's original mind.' The Brahmā Net Bodhisattva Precept Sūtra says: 'The original source of one's own-nature is pure.' Kalyāṇamitras! See that your own-nature is inherently pure; cultivate yourself and make your own-nature dharmakāya; practice the Buddha's conduct yourself, and accomplish the Buddha Way yourself."

1.26

"Kalyāṇamitras! All of you must receive the formless precepts from your own person. All at once, repeat after Huineng's words, so that kalyāṇamitras may see the three bodies of the Buddha within themselves: 'In my own physical body, I take refuge in the pure dharmakāya Buddha; in my own physical body, I take refuge in the hundred thousand myriads of nirmāṇakāya Buddhas; in my own physical body, I take refuge in the future perfect saṃbhogakāya Buddha.' (Chanted three times above.) The physical body is a house; one cannot speak of taking refuge [in it]. The aforesaid three bodies are in one's own Dharma-nature; all people of the world have them, but because of delusion they do not see them, and seek outwardly for the three bodies of the Tathāgata, not seeing the three bodies of the Buddha within their own physical bodies. Kalyāṇamitras! Listen as I explain to the kalyāṇamitras, causing the kalyāṇamitras to see within their own physical bodies that their own Dharma-nature has the three bodies of the Buddha; these three bodies of the Buddha arise from one's own-nature. What is called the pure dharmakāya Buddha? Kalyāṇamitras! The nature of people in the world is originally pure; the myriad dharmas are in one's own-nature. Thinking of all evil deeds, one immediately engages in evil actions; thinking of all good deeds, one immediately cultivates good actions. Know that all such dharmas are completely within one's own-nature; one's own-nature is always pure, like the sun and moon always bright. It is only because of the covering of clouds that there is brightness above and darkness below, so that one cannot clearly see the sun, moon, and stars; if suddenly the wind of wisdom blows and completely scatters the clouds and mist, the myriad phenomena appear all at once. The human nature of the world is pure, like the clear sky. Prajñā is like the sun, and knowledge is like the moon; wisdom and knowledge are always bright. Attaching outwardly to sense-realms, the floating clouds of deluded thoughts cover them over, so that one's own-nature cannot be bright. Encountering a kalyāṇamitra who opens up the true and correct Dharma, blows away delusion, and makes it clear and penetrating inside and out, the myriad dharmas all appear within one's own-nature. All dharmas are in one's own-nature; this is called the pure dharmakāya. Taking refuge in oneself means removing unwholesome minds and unwholesome actions; this is called taking refuge. What is called the hundred thousand myriads of nirmāṇakāya Buddhas? If one does not deliberate, one's nature is empty and tranquil; if one deliberates, it is one's own transformation. Deliberating on evil dharmas transforms into hell; deliberating on good dharmas transforms into heaven; deliberating on harm and venom transforms into animals; deliberating on compassion transforms into bodhisattvas. Deliberating on wisdom transforms into the higher realms; deliberating on ignorance transforms into the lower realms. The transformations of one's own-nature are very many; deluded people do not know or see this themselves. With one thought of goodness, wisdom arises; this is called the nirmāṇakāya Buddha of one's own-nature. What is called the perfect saṃbhogakāya Buddha? A single lamp can dispel a thousand years of darkness; a single wisdom can eradicate ten thousand years of ignorance. Do not dwell on the past; always contemplate the future. Constantly having subsequent thoughts be good is called the saṃbhogakāya. A single evil thought repays and destroys a thousand years of good minds; a single good thought repays and destroys a thousand years of evil. Ever since impermanence, subsequent thoughts being good is called the saṃbhogakāya. Deliberation arising from the dharmakāya is the nirmāṇakāya; thought after thought being good is the saṃbhogakāya. Awakening to oneself and cultivating oneself is called taking refuge. Flesh and skin are the physical body, and the physical body is a house; it does not lie in taking refuge [in that]. Simply awaken to the three bodies, and you will understand the great meaning."

1.27

"Now that you have taken refuge in the three bodies of the Buddha within yourselves, I will make the four vast vows together with you kalyāṇamitras. Kalyāṇamitras, all together repeat after Huineng: 'Sentient beings are boundless, I vow to deliver them; afflictions are boundless, I vow to sever them; Dharma doors are boundless, I vow to learn them; the unsurpassed Buddha Way, I vow to accomplish it.' (Chanted three times.) Kalyāṇamitras! 'Sentient beings are boundless, I vow to deliver them'—it is not Huineng who delivers them. The sentient beings within the minds of you kalyāṇamitras must each deliver themselves within their own bodies and own-nature. What is called delivering oneself through one's own-nature? Within one's own physical body, with regard to wrong views and afflictions, ignorance and delusion, one inherently possesses the nature of original enlightenment, and uses right views to deliver them. Having awakened to right views and the wisdom of prajñā, eradicate ignorance and delusion. Let sentient beings each deliver themselves: when the wrong comes, deliver it with the right; when delusion comes, deliver it with awakening; when ignorance comes, deliver it with wisdom; when evil comes, deliver it with good; when affliction comes, deliver it with bodhi. Delivering in this manner is called true deliverance. 'Afflictions are boundless, I vow to sever them' means eliminating falsehood from one's own mind. 'Dharma doors are boundless, I vow to learn them' means studying the unsurpassed right Dharma. 'The unsurpassed Buddha Way, I vow to accomplish it' means constantly acting with a humble mind, revering everything, leaving delusion and grasping far behind, generating prajñā through enlightened wisdom, and eliminating delusion; then one awakens to oneself, accomplishes the Buddha Way, and puts the power of the vows into practice."

1.28

"Now that the four vast vows have been made, I shall transmit the formless repentance to you kalyāṇamitras to extinguish the karmic hindrances of the three periods of time." The Master said: "Kalyāṇamitras! Past thoughts, future thoughts, and present thoughts—thought after thought not being defiled by foolish delusion. Removing all former evil actions at once: if eliminated from one's own-nature, that is repentance. Past thoughts, future thoughts, and present thoughts—thought after thought not being defiled by ignorance; eradicating past deceitful and arrogant minds, cutting them off forever is called the repentance of one's own-nature. Past thoughts, future thoughts, and present thoughts—thought after thought not being defiled by jealousy; eradicating past envious minds, if eliminated from one's own-nature, that is repentance." (Chanted three times above.) "Kalyāṇamitras! What is called repentance? Repentance means not committing [faults] for the rest of one's life; contrition means knowing past errors. If evil karma never leaves the mind, speaking with one's mouth before the Buddhas is of no benefit. In this Dharma door of mine, cutting off forever and not committing them again is called repentance."

1.29

"Now that you have repented, I shall confer upon you kalyāṇamitras the formless precepts of the three refuges." The Master said: "Kalyāṇamitras! Take refuge in awakening, the most honoured among two-legged beings; take refuge in the correct, the most honoured among those free from desire; take refuge in the pure, the most honoured among assemblies. From this day forward, call the Buddha your master, and never again take refuge in other deluded, heterodox paths. May the Three Jewels, with compassion, bear witness. Kalyāṇamitras! Huineng urges you kalyāṇamitras to take refuge in the Three Jewels. The Buddha is awakening; the Dharma is correctness; the Saṅgha is purity. When your own mind takes refuge in awakening, deluded errors do not arise, you have few desires and are easily satisfied, and you are separated from wealth and sex; this is called the most honoured among two-legged beings. When your own mind takes refuge in correctness, because from thought to thought there is no wrong, there is no clinging attachment; being without clinging attachment, it is called the most honoured among those free from desire. When your own mind takes refuge in purity, though all defilements and false thoughts are within the own-nature, the own-nature is not tainted or attached; this is called the most honoured among assemblies. Ordinary persons do not understand; day after day, they receive the precepts of the three refuges. If you say you take refuge in the Buddha, where is the Buddha? If you do not see the Buddha, there is nowhere to take refuge; since there is nowhere to take refuge, what you say is actually false. Kalyāṇamitras! Each examine yourselves, do not misapply your mind. The sūtras say only to take refuge in oneself, the Buddha; they do not say to take refuge in another Buddha. If you do not take refuge in your own-nature, there is no place to rely upon.

1.30

"Now that you have taken refuge in the Three Jewels within yourselves, let all of you with a sincere mind listen as I explain the Dharma of mahāprajñāpāramitā for you kalyāṇamitras. Kalyāṇamitras, though you recite it without understanding, Huineng will explain it to you; let each of you listen. Mahāprajñāpāramitā is Sanskrit from the Western regions; in the language of the Tang it means 'great wisdom arriving at the other shore.' This Dharma must be practiced; it does not consist in oral recitation. If you recite it with your mouth but do not practice it, it is like a phantom, like an illusion. For one who cultivates the practice, their dharmakāya is equal to the Buddha. What is called mahā? Mahā means 'great.' The capacity of the mind is vast and great, just like empty space. If you sit in meditation with an empty mind, you will fall into the neutral emptiness. Empty space can contain the sun, moon, stars, planets, the great earth, mountains and rivers, all grasses and trees, evil people and good people, bad phenomena and good phenomena, heavens and hells; they are all within empty space. The emptiness of the nature of worldly people is also like this.

1.31

"The nature containing the myriad phenomena is 'great'; the myriad phenomena are entirely the own-nature. Seeing all humans and non-humans, evil and good, bad phenomena and good phenomena, none are abandoned, yet one cannot be tainted or attached to them. Being like empty space is named 'great'; this is the practice of mahā. Deluded people recite it with their mouths; wise people practice it with their minds. There are also deluded people who empty their minds and do not think, calling this 'great'; this, too, is not it. The capacity of the mind is vast and great, but if you do not practice it, it is small. Do not speak vainly with your mouth without cultivating this practice; [otherwise] you are not my disciple.

1.32

"What is called prajñā? Prajñā is wisdom. At all times, from thought to thought not being foolish, constantly practicing wisdom, is called the practice of prajñā. One thought of foolishness, and prajñā is severed; one thought of wisdom, and prajñā is born. Worldly people are constantly foolish in their minds, yet say of themselves, 'I cultivate prajñā.' Prajñā has no shape or form; the nature of wisdom is it. What is called pāramitā? This is Sanskrit from the Western regions; in the language of the Tang it means 'arriving at the other shore.' Understanding its meaning, one is free from arising and ceasing; clinging to sensory realms, arising and ceasing occur. Just as water having waves is this shore; being free from sensory realms, there is no arising or ceasing, like water flowing forever onward, and therefore it is called arriving at the other shore; hence it is named pāramitā. Deluded people recite it with their mouths; wise people practice it in their minds. When you [merely] think it, there is falsity; if there is falsity, it is not truly real. If from thought to thought you practice it, this is called truly real. Those who awaken to this Dharma awaken to the Dharma of prajñā and cultivate the practice of prajñā. If you do not cultivate it, you are an ordinary person; with one thought of cultivation, your dharmakāya equals the Buddha. Kalyāṇamitras! Kleśa is itself bodhi. A preceding thought of delusion makes an ordinary person; a subsequent thought of awakening makes a Buddha. Kalyāṇamitras! Mahāprajñāpāramitā is the most honoured, supreme, and foremost, non-abiding, without going and without coming. The Buddhas of the three periods of time emerge from it; using great wisdom they arrive at the other shore, smashing the five skandhas, kleśas, and defilements. It is the most honoured, supreme, and foremost. Praise the teaching of the Supreme Vehicle; cultivating it, you will definitely become a Buddha. Without going, without abiding, and without coming and going, samādhi and prajñā are equal, not tainted by any phenomena; from it the Buddhas of the three periods of time transform the three poisons into śīla, samādhi, and prajñā.

1.33

"Kalyāṇamitras! From this single prajñā of my Dharma-gate are generated eighty-four thousand wisdoms. Why is this? Because worldly people have eighty-four thousand defilements. If there were no defilements, prajñā would be ever-present, not departing from the own-nature. Those who awaken to this Dharma are free from thought, free from recollecting, and free from attachment. If you do not give rise to deceit and falsehood, it is itself the nature of tathatā. Using wisdom for contemplative illumination, neither grasping nor rejecting any phenomena, one sees the nature and accomplishes the Buddha path.

1.34

"Kalyāṇamitras! If you wish to enter the profound dharmadhātu and enter the prajñā-samādhi, you must directly cultivate the practice of prajñāpāramitā. Merely upholding one roll of the Vajracchedikā Prajñāpāramitā Sūtra, you will immediately see the nature and enter the prajñā-samādhi. You should know that this person's merit is immeasurable; it is clearly praised in the sūtra and cannot be fully spoken. This is the teaching of the Supreme Vehicle, spoken for people of great wisdom and superior capacity. If people of inferior capacity hear this Dharma, faith does not arise in their minds. Why is this? It is like a great dragon bringing down great rain, raining upon Jambudvīpa: cities and villages all float away, like floating grass and leaves; but if the great rain falls on the great ocean, it neither increases nor decreases. If people of the Mahāyāna hear the Vajracchedikā Sūtra spoken, their minds open in awakening and understanding. Therefore know that the original nature inherently possesses the wisdom of prajñā; one uses wisdom by oneself for contemplative illumination, without relying on written words. For example, rain water does not come from heaven; originally the dragon king in the rivers and oceans draws up this water with his body, causing all sentient beings, all grasses and trees, all sentient and insentient beings to be moistened. The various waters and myriad streams flow back into the great ocean; the ocean receives the myriad waters, merging them into one body. The wisdom of prajñā in the original nature of sentient beings is also like this.

1.35

"When people of inferior capacity hear this sudden teaching spoken, they are like grasses and trees of the earth whose root nature is naturally small: if once drenched by a great rain, they all collapse of themselves and cannot grow. People of inferior capacity are also like this. They possess the wisdom of prajñā, no different from people of great wisdom. Why is it that upon hearing the Dharma they do not awaken? It is because the obstacle of wrong views is heavy and the roots of kleśas are deep, just like a great cloud covering the sun; without the wind blowing, the sun cannot appear. The wisdom of prajñā also has no large or small; it is because all sentient beings inherently have deluded minds, cultivating externally to seek the Buddha and not yet awakening to their own-nature, that they are people of inferior capacity. When they hear this sudden teaching, not placing faith in external cultivation, but only in their own minds causing their own original nature constantly to give rise to right view, then all wrong views, kleśas, and defilements of sentient beings are at that moment completely awakened from. It is just like the great ocean receiving the myriad streams, small waters and large waters merging into one body; this is seeing the nature. Non-abiding internally or externally, coming and going freely, able to eliminate clinging minds, completely penetrating without obstruction—when the mind cultivates this practice, there is fundamentally no difference from the Prajñāpāramitā Sūtra.

1.36

"All scriptures and written words, the two vehicles—Small and Great—and the twelve divisions of scriptures, were all instituted on account of human beings; because of the nature of wisdom, they could thus be established. If there were no worldly people, the myriad phenomena would fundamentally not exist. Therefore know that the myriad phenomena originally arise from human beings, and all scriptures are spoken into existence because of human beings. Because among human beings there are the foolish and the wise, the foolish are the small and the wise are the great. When deluded people ask the wise, the wise explain the Dharma for the foolish, causing the foolish to awaken, understand, and open their minds. If deluded people awaken, understand, and open their minds, they are no different from people of great wisdom. Therefore know that without awakening, the Buddha is a sentient being; if with one thought one awakens, then a sentient being is the Buddha. Therefore know that all myriad phenomena are entirely within one's own mind; why not from your own mind suddenly see the original nature of tathatā? The Brahma Net Bodhisattva Precepts Sūtra says: 'The original source of the own-nature is pure.' Recognizing the mind and seeing the nature, one naturally accomplishes the Buddha path. The Vimalakīrti Sūtra says: 'Instantly, with open clarity, one recovers the original mind.'

1.37

"Kalyāṇamitras! When I was with Master [Hong]ren, upon hearing one sentence I had a great awakening and suddenly saw the original nature of tathatā. Therefore I have caused the Dharma teaching of sudden awakening to circulate for later generations, so that students of the Way may suddenly awaken to bodhi, each examine their own mind, and cause their own original nature to suddenly awaken. If you cannot awaken by yourself, you must seek a great kalyāṇamitra to indicate the Way and see the nature. What is called a great kalyāṇamitra? One who understands the Dharma of the Supreme Vehicle and directly indicates the correct path is a great kalyāṇamitra, a great causal condition. That which is called indicating the Way causes one to attain seeing the nature. This is because all good phenomena are able to be brought forth by a great kalyāṇamitra. The Buddhas of the three periods of time and the twelve divisions of scriptures are originally fully present within human nature. If you cannot awaken to the own-nature by yourself, you must find a kalyāṇamitra to indicate the Way and see the nature. If you awaken by yourself, you do not rely on seeking a kalyāṇamitra externally. If you insist on seeking a kalyāṇamitra externally in the hope of attaining liberation, there is no such possibility. Recognize the kalyāṇamitra within your own mind, and you will attain liberation. If your own mind is deluded with false thoughts and inversions, even if an external kalyāṇamitra gives instruction, you cannot be saved. If you cannot attain awakening by yourself, you should give rise to contemplative illumination with prajñā; in a kṣaṇa, false thoughts are all extinguished, and this is your own true kalyāṇamitra; with one awakening, you immediately arrive at the Buddha ground. In the mind-ground of the own-nature, through contemplative illumination with wisdom, inside and outside are bright and lucid, and you recognize your own original mind. If you recognize your original mind, this is liberation. Having attained liberation, this is the prajñā-samādhi. Awakening to the prajñā-samādhi is being free from thought. What is called being free from thought? The Dharma of being free from thought means seeing all phenomena without clinging to any phenomena; pervading all places without clinging to any places. Constantly purifying the own-nature, causing the six thieves to run out from the six gates, neither departing from nor being tainted among the six dusts, coming and going freely—this is the prajñā-samādhi, sovereign liberation, and is called the practice of being free from thought. Do not think of nothing at all and cause thoughts to be cut off; that is Dharma-bondage and is called extreme view. One who awakens to the Dharma of being free from thought completely penetrates the myriad phenomena; one who awakens to the Dharma of being free from thought sees the realm of the Buddhas; one who awakens to the sudden Dharma of being free from thought arrives at the Buddha stage.

1.38

"Kalyāṇamitras! Those who attain my Dharma in future generations will constantly see my dharmakāya not departing from your side. Kalyāṇamitras! Taking this Dharma-gate of the sudden teaching, sharing the same view and the same practice, make vows to uphold it; upholding such teaching of the Buddha throughout your life without backsliding, you will enter the stage of sages. Then it must be transmitted: from the past down to the present, the robe and Dharma have been silently conferred; when someone makes a great vow and does not backslide from bodhi, it must be handed over. If they do not have the same understanding and do not have the aspiration, do not recklessly propagate it everywhere, which would harm those who came before and ultimately be of no benefit. If foolish people do not understand and slander this Dharma-gate, for a hundred kalpas and a thousand lifetimes they will cut off the gotra of the Buddha."

1.39

The Master said: "Kalyāṇamitras! Listen to me speak the 'Verse of the Formless', which will cause the sins of you deluded ones to be extinguished; it is also named the 'Verse of Extinguishing Sins'." The verse says:

1.40

"The foolish cultivate merit but do not cultivate the Way, / Saying that cultivating merit is indeed the Way.
Giving and offerings bring boundless merit, / Yet the three karmas remain in the mind as before.
If one seeks to eradicate sins through cultivating merit, / In future lives one will gain merit, but the sins still remain.
If one understands how to turn inward and remove the conditions for sin, / That is true repentance within one's own-nature.
If one awakens to the true repentance of the Mahāyāna, / Removing wrong and practicing right, one will be without sin.
If one who studies the Way can observe oneself, / One is of the same kind as an awakened person.
Huineng now transmits this sudden teaching, / Wishing that those who study it will become of one body.
If you wish to seek the dharmakāya in the future, / Wash away the evil conditions of the three poisons within your mind.
Strive to cultivate the Way; do not drift along, / Lest your single life suddenly pass in vain and end.
If you encounter the Dharma of the sudden teaching of the Mahāyāna, / Reverently join your palms and seek it with the utmost mind."

1.41

When the Master finished expounding the Dharma, Prefect Wei, the officials, the monastic assembly, and the Daoists and laity praised him endlessly, having never heard the like before.

1.42

The Prefect bowed and said: "The Upādhyāya's preaching of the Dharma is truly inconceivable. This disciple still has a small doubt and wishes to ask the Upādhyāya about it. I hope the Upādhyāya will, out of great kindness and great compassion, explain it for this disciple." The Master said: "If you have a doubt, ask immediately; why hesitate to ask repeatedly?" The Prefect asked: "Could the Dharma [you teach] be the essential tenet of Patriarch Bodhidharma, the first master from the Western Land?" The Master said: "It is!" The Prefect asked: "This disciple has heard it said that Master Bodhidharma converted Emperor Wu of Liang. The Emperor asked Bodhidharma: 'Throughout my life, have I attained merit and virtue by building temples, giving, and making offerings?' Bodhidharma answered: 'None whatsoever.' Emperor Wu was disappointed and thereupon expelled Bodhidharma from his realm. I do not understand these words; I ask the Upādhyāya to explain." The Sixth Patriarch said: "Truly there was no merit and virtue; Prefect, do not doubt Master Bodhidharma's words. Emperor Wu was attached to a wrong way and did not recognize the right Dharma." The Prefect asked: "Why was there no merit and virtue?" The Upādhyāya said: "Building temples, giving, and making offerings are merely cultivating merit. One must not mistake merit for merit and virtue. Merit and virtue reside in the dharmakāya, not in fields of merit. One's own Dharma-nature possesses merit and virtue; being straightforward is the buddhadhātu. If outwardly one practices respect, yet disparages all people and does not cut off the ego, one is personally devoid of merit and virtue. If the own-nature is devoid of merit and virtue, the dharmakāya is devoid of merit and virtue. If thought after thought one practices an impartial and straightforward mind, virtue will not be slight. If one always practices reverence, personally cultivating the body is 'merit', and personally cultivating the mind is 'virtue'. Merit and virtue are created from one's own mind; merit is distinct from merit and virtue. Emperor Wu did not recognize the right principle; it was not that the Patriarch had any fault."

1.43

The Prefect bowed and asked again: "This disciple sees monks and laity frequently reciting Amitābha Buddha, aspiring to be reborn in the West. I ask the Upādhyāya to say: will they attain rebirth there or not? I hope you will resolve this doubt for me." The Master said: "Prefect, listen; Huineng will explain it for you. When the Bhagavat was in Śrāvastī, he spoke of the Western Land to guide and convert people. The scriptural text is clear: it is not far from here; it was only spoken for those of inferior capacity. Speaking of it as near or speaking of it as far is only according to higher wisdom. People are of two kinds, but the Dharma is not of two types. Delusion and awakening differ; seeing is either slow or rapid. Deluded people recite the Buddha's name to be born there, while the awakened purify their own minds. Therefore the Buddha said: 'As their minds are purified, so is the Buddha-land purified.' Prefect! In the East, if one merely purifies the mind, there is no sin; in the West, if the mind is not pure, there is fault. Deluded people wish to be born in the East or the West, but for the awakened, wherever they are, it is all the same. If the mind-ground is only free from impurity, the West is not far from here; if the mind gives rise to an impure mind, it will be difficult to attain rebirth by reciting the Buddha's name. Removing the ten evils is traveling a hundred thousand [li]; being free of the eight wrongs is crossing eight thousand [li]. If you simply practice the straightforward mind, you arrive in the snap of a finger. Prefect! If you merely practice the ten virtues, why would you need to further aspire to be reborn there? If you do not cut off the mind of the ten evils, what Buddha will come to welcome you? If you awaken to the sudden Dharma of non-arising, seeing the West takes only a kṣaṇa; if you do not awaken to the sudden teaching of the Mahāyāna, the road to rebirth through reciting the Buddha's name is far—how could you reach it?" The Sixth Patriarch said: "Huineng will move the West for the Prefect in a kṣaṇa, so that you see it right before your eyes. Does the Prefect wish to see it?" The Prefect bowed: "If I can see it here, why would I need to be reborn there? I pray the Upādhyāya will be compassionate and manifest the West for me; that would be wonderful!" The Master said: "Look at the West together! When there is no doubt, then disperse!" The great assembly was astonished and did not know what was happening. The Master said: "Assembly! Assembly! Listen attentively! For worldly people, one's own physical body is a city, and the eyes, ears, nose, tongue, and body are the city gates. Outwardly there are five gates, and inwardly there is the gate of the mind (manas). The mind is the ground, and the nature is the king. When the nature is present, the king is present; when the nature departs, the king is gone. When the nature is present, body and mind survive; when the nature departs, body and mind decay. The Buddha is made by one's own-nature; do not seek outside the body. When the own-nature is deluded, the Buddha is a sentient being; when the own-nature is awakened, sentient beings are the Buddha. Compassion is Avalokiteśvara, joy and equanimity are Mahāsthāmaprāpta, the ability to purify is Śākyamuni, and being straightforward is Maitreya. Self and others are Mount Sumeru, the crooked mind is the ocean waters, kleśas are the waves, poisonous minds are evil dragons, defiling afflictions are fish and turtles, delusions are ghosts and spirits, the three poisons are hells, ignorance is the animals, and the ten virtues are the heavens. Without self and others, Mount Sumeru naturally collapses; remove the crooked mind, and the ocean waters dry up; when kleśas are gone, the waves cease; when poisonous harm is eliminated, the fish and dragons perish. On the ground of one's own mind, the Tathāgata of awakening-nature emits the radiant light of great prajñā, illuminating the six gates into purity, illuminating and shattering the heavens of the six desires; when it illuminates below and the three poisons are removed, the hells instantly vanish, and within and without it is clear and transparent, no different from the West. Without practicing in this way, how could you reach there?" Those below the seat, hearing this discourse, praised it with voices reaching to the heavens; all those who had been deluded saw it clearly on the spot. The Prefect bowed and praised: "Excellent! Excellent! I universally vow that all sentient beings in the dharmadhātu who hear this will awaken and understand at once!"

First 43 of 89 passages. Read on

Linked texts (1)

南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經 — Classical Chinese