六祖大師法寶壇經 1.11

1.11

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，而清淨常若，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（六祖諡號大鑒禪師），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，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。

A eulogy is an announcement; opening the sūtra, it announces it universally. The Platform Sūtra is that by which the utmost person proclaims his mind (the 'utmost person' refers to the Sixth Patriarch; the same applies below in this piece). What mind is it? It is the wondrous mind transmitted by the Buddha. How great is this mind! It provides the beginning of transformations, yet remains ever pure as it is. Whether mundane or holy, hidden or manifest, there is nowhere it abides where it is not self-possessed. For the holy, one speaks of clarity; for the mundane, one speaks of delusion. Delusion is transformation; clarity is restoration. Although transformation and restoration are different, the wondrous mind is one. In the beginning, Śākyamuni Buddha transmitted this to the Great Turtle Clan (Mahākāśyapa); thirty-three generations transmitting it within the Turtle Clan, it was transmitted to Dajian (the Sixth Patriarch's posthumous title is Chan Master Dajian), and Dajian transmitted it so that it was transmitted ever further. Those who speak of it do so from many angles: there are indeed those where the name is identical but the reality is different; and there are indeed those where the aspects are many but the mind is one. When one speaks of the mind of blood and flesh, the mind of sensory thought, the mind of accumulating and arising, and the mind of solidity, or the minds of mental factors which are even more numerous—these are what is called the name being identical but the reality different. When one speaks of the tathatā mind, the mind of arising and ceasing, the defiled mind, and the bodhi mind—the instances of this in the various sūtras can scarcely be numbered; these are what is called the aspects being many but the mind being one. In aspect there is the aspect of awakening and the aspect of non-awakening; in mind there is the true mind and the deluded mind—all of these are used to distinguish the correct mind. As for what the Platform Sūtra calls 'mind', it is also the awakened aspect of aspects, the real mind of minds.