六祖大師法寶壇經 1.112

1.112

志道聞偈大悟，踊躍作禮而退。

Who penetrate and are without grasping and rejecting.

Thereby does one understand the teaching of the five skandhas

And of the self within the skandhas.

Externally manifesting the images of form

And all the characteristics of sound.

[Considering all these to be] universally “same” like dreams or

phantasmagoria,

Not activating the view of [the distinction between] ordinary people

and sages,

Not forming an interpretation of nirvana,

The two extremes [of viewpoint] and the three limits [of time] are

eradicated.

Always responding to the functions of the senses,

But not activating the thought of “function.”

Discriminating all the dharmas,

But not activating the thought of “discrimination.”

Even though the eon-[ending] fire burns to the floor of the ocean

And the winds pound upon the mountains like drums,

The true bliss of permanent quiescence—

The characteristic of nirvana—is suchlike.

I have now resorted to words to explain it,

So that you would discard your false views.

If you do not follow this verbal interpretation,

You may be able to understand a little bit.

Upon hearing this verse, Zhidao experienced a great enlightenment. He leapt up [in ecstasy], did obeisance, and retired.

Chan Master Xingsi was born into the Liu family of Ancheng (Jian Xian, Jiangxi) in Jizhou. Hearing that the teaching [of sentient beings] was flourishing from the Dharma seat at Caoqi, he came to consult and do obeisance [to Huineng]. He asked, “What task should one undertake so as not to [backslide and] fall down the stages?”

The master said, “What have you done in the past?”

[Xingsi] said, “I have not performed even the sagely truth.”

The master said, “What stages would you fall down?”

[Xingsi] said, “Without having performed the sagely truth, what stages can there be?”

The master was profoundly impressed by Xingsi, and made him the chief among his followers. One day the master said to [Xingsi], “You should go off and teach somewhere, so that [the Dharma] is not cut off.”

Xingsi thus attained the Dharma, then returned to Mount Qingyuan in Jizhou, where he disseminated the Dharma and taught [sentient beings]. (His posthumous title is Hongji Chanshi [“Meditation Master Extensive Salvation”].)

Chan Master Huairang was from the Du family of Jinzhou (Ankang Xian, Shaanxi). First he studied under National Master [Lao]an of Mount Song.

Laoan sent him to Caoqi to consult [Huineng]. When Huairang arrived and did his obeisance, the master asked “Where have you come from?”

[Huairang] said, “Mount Song.”

The master said, “[No matter] what kind of thing, how would it come?”

[Huairang] said, “If you say it’s like a single thing, then you’re off the mark.”

The master said, “Then can it be cultivated and realized?”

[Huairang] said, “Cultivation and realization are not nonexistent, but defilement does not occur.”119

The master said, “If it’s only that [you] here are not defiled, then this is the mindfulness maintained by the buddhas. You are such as this, and I am such as this. Prajñātara of Western India predicted, ‘Beneath your feet will come a pony, who will trample the people of this world to their deaths.’ [What you should do will be revealed] within your mind; do not preach too quickly.” (One text lacks the twenty-seven characters beginning with “Western India.”)

Huairang experienced a suddenly expansive conjunction [with the fundamental mind]. Thereupon, he served as [Huineng’s] attendant for fifteen years, becoming more immersed in the mysterious profundity day by day. Later he went to Nanyue, where he greatly disseminated the Chan school. (By imperial proclamation, his posthumous title was Chan Master Dahui [“Meditation Master Great Wisdom”].)

Chan Master Yongjia Xuanjue was from the Zai family of Wenzhou (Yongjia Xian, Zhejiang). When he was young, he studied the sutras and śāstras and