[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [六祖大師法寶壇經](https://indike.org/pramana/in.bauddha.taisho.2008) › 1.122 # 六祖大師法寶壇經 1.122 六祖大師法寶壇經 1.122 - **Language:** Classical Chinese ### [1.122](https://indike.org/pramana/in.bauddha.taisho.2008.1.122) 「惠能沒伎倆，不斷百思想， 對境心數起，菩提作麼長。」 > your fetters.” He thereupon recited a verse, which stated: > > Huineng is without techniques > > And does not eradicate the hundred thoughts. > > The mind is activated frequently with regard to the sensory realms. > > How could bodhi increase? > > When the patriarch \[Huineng\] resided at Baolin\[si\] in Caoqi, Great Master Shenxiu was at Yuquansi (“Jade Spring Monastery”) in Jingnan. At this time > > the two schools flourished, and everyone said, “\[Hui\]neng in the South and \[Shen\]xiu in the North.” Hence there was a division into the two schools of South and North, sudden and gradual, but students did not understand the purport \[of this distinction\]. > > The master told the assembly, “In the Dharma there is fundamentally one doctrine; it is in people that there is South and North. The Dharma is thus a single seed, but in seeing it there is fast and slow.What is it that is named sudden and gradual? The Dharma is without sudden and gradual; it is people that are clever or dull, therefore the names sudden and gradual. But Shenxiu’s followers frequently criticize the Southern school, \[saying\] the patriarch \[Huineng\] is completely illiterate, so how could it be better? Shenxiu said, ‘He has attained the wisdom that is without teacher and is profoundly enlightened to the superior vehicle. I have not. In fact, my teacher, the Fifth Patriarch, personally transmitted the robe and Dharma \[to him\]—how could this possibly have been in error? I regret I am unable to travel the great distance to be close to him, but falsely receive the nation’s munificence. You people—do not linger here, but go to Caoqi to consult \[with Huineng and have your doubts\] resolved!’” > > One day \[Shenxiu\] commanded his student Zhicheng, “You are intelligent and wise in many things. Go on my behalf to Caoqi and listen to \[Huineng’s\] Dharma. Whatever you hear, memorize it and come back and tell it to me.” Following this command, Zhicheng went to Caoqi, where he joined the assembly and inquired \[of Huineng\] without saying where he was from. At that time the patriarch informed the assembly, “There is now a person hiding in this assembly in order to steal the Dharma.” Thereupon Zhicheng came forward, did obeisance, and told everything. The master said, “You have come from Yuquan\[si\]; this must have been a plot.” > > \[Zhicheng\] answered, “No, it isn’t.” > > The master said, “Why isn’t it?” > > \[Zhicheng\] answered, “Before I spoke up it was, but now that I’ve spoken up it isn’t.” > > The master said, “How does your master teach his followers?” > > \[Zhicheng\] answered, “He always teaches his congregation to ‘fix the mind to contemplate purity and sit constantly without lying down.’” > > The master said, “To ‘fix the mind to contemplate purity’ is a sickness, > > not meditation. How could it benefit the principle to ‘sit constantly’ with a rigid body? Listen to my verse: > > You can sit \[in meditation\] without lying down from the day you’re > > born, > > But when you die you will lie down and not sit up. > > One always has this putrid skeleton, > > Why should one set such a task? > > Zhicheng did obeisance again and said, “When I was at Great Master Shenxiu’s, I studied the Way for nine years without achieving enlightenment. Now I have heard one explanation by Your Reverence and I have conformed to (i.e., become enlightened to) the fundamental mind. I believe that the matter of birth and death is important. Would Your Reverence in your compassion teach me further?” > > The master said, “I have heard that your master teaches students about morality, meditation, and wisdom, but I don’t know how he explains them. > — John R. McRae 2000, The Platform Sutra of the Sixth Patriarch - [Previous: 1.121](https://indike.org/pramana/in.bauddha.taisho.2008.1.121) - [Next: 1.123](https://indike.org/pramana/in.bauddha.taisho.2008.1.123) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2008.1) ## Translations (2) - [The Platform Sutra of the Sixth Patriarch](https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk.1.122) — John R. McRae 2000, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.122) — English, machine translation ## Linked texts (1) - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.5.109) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2008.1.122](https://indike.org/pramana/in.bauddha.taisho.2008.1.122) · Pramāṇa