六祖大師法寶壇經 1.139

1.139

其年九月三日，有詔獎諭師曰：「師辭老疾，為朕修道，國之福田。師若淨名托疾毘耶，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，并奉磨衲袈裟及水晶鉢，勅韶州刺史修飾寺宇，賜師舊居為國恩寺。」

tions, this is the interpretation of the two [Hinayana] vehicles [held by] those

fit for the sheep and deer [carts]. Those of superior wisdom and Mahayana

capabilities are completely different.”

Xie Jian said, “What is the Mahayana interpretation?”

The master said, “Ordinary people see brightness and ignorance as dif-

ferent, but the wise comprehend that they are nondual in their nature. The

nondual nature is the true nature, and the true nature is present in the ordi-

nary and stupid [common people] without decrease, and in the sages and

wise ones without increase. One abides in the afflictions without disruption;

one resides in meditation without serenity. Not annihilationist and not per-

manent, neither coming nor going; neither located in an intermediate loca-

tion nor in the internal and external; neither generated nor extinguished, per-

manently abiding without movement—this is called the Way.”

Xie Jian said, “How does your teaching of neither generation nor extinc-

tion differ from the heretical paths?”

The master said, “When those of the heretical paths preach neither gen-

eration nor extinction, they have extinction put a halt to generation and gen-

eration reveal extinction. Their extinction seems like nonextinction, and their

generation is explained by nongeneration. Our explanation of neither gen-

eration nor extinction is that fundamentally there is no generation and now

there is no extinction. Therefore, it is different from the heretical paths. If you want to understand the essentials of the mind, you should simply not think about all the [different types of] good and evil. You will then naturally attain entry into the pure essence of the mind, which is peaceful and always serene, with wondrous functions [as numerous as the] sands of the Ganges River.”

When Xie Jian heard this teaching, he experienced a sudden expansive great enlightenment. After doing his obeisance, he returned to the palace and submitted a memorial relating the master’s words.

On the third day of the ninth month of that year, a proclamation was issued extolling the master: “On account of age and illness, the master [Huineng] has declined [Our invitation], which was made so that We might cultivate the Way. The master [may be considered] a field of blessings for the nation, just like Vimalakīrti, who used his illness to teach the Mahayana in Vaiśālī. He transmits the mind of the buddhas and discusses the nondual Dharma. Xie Jian has transmitted the master’s instructions, which are the perceptual understanding of a Tathāgata. We have accumulated an overabundance of auspicious good and have planted good roots in the past- [thus have] We encountered the master’s appearance in the world and the [teaching of] the superior vehicle of sudden enlightenment. Our gratitude to the master’s good favor toward Us is neverending.” Along with this were donations of a vestment (kaṣāya) of valuable Korean material and a bowl made of crystal. An edict declared that the governor of Shaozhou should renovate the monastery, and the master’s former residence was allowed to become Guoensi (“Monastery of the Nation’s Gratitude”).

One day, the master summoned his disciples Fahai, Zhicheng, Fada, Shenhui, Zhichang, Zhitong, Zhiche, Zhidao, Fazhen, and Faru, and said, “You are different from other people. After my extinction you should each become a master in a different region. I will now teach you how to preach the Dharma without losing the fundamental doctrine.

“First you should discuss the three categories of the teaching and the thirty-six responses of active functioning. Coming out and going in transcend the two extremes. In preaching all the Dharmas, do not depart from the self-nature.

“If suddenly someone asks you about the Dharma, say something that

will exhaust dichotomies. [You should] always use the teachings of the

responses, such as the mutual causation of coming and going. The dualistic

dharmas will be thoroughly eliminated, and [the questioner] will have no

recourse (literally, “no place to go”).

“The three categories of the teaching are the skandhas, realms, and

entrances. ‘Skandhas’ refers to the five skandhas of form, feelings, thoughts,

impulses, and consciousness. ‘Entrances’ refers to the twelve entrances

(āyatanas): the six types of external sense data of forms, sounds, smells,

tastes, tangibles, and dharmas; and the six internal sense organs of eyes, ears,

nose, tongue, body, and mind. ‘Realms’ refers to the eighteen realms: the

six types of sensory data, the six senses, and the six consciousnesses. The

self-nature is able to incorporate the myriad dharmas and is named the ‘store-

house consciousness.’ If one activates thinking, it is the ‘transformation con-

sciousnesses,’135 the generation of the six consciousnesses to exit the six

senses and see the six types of sensory data.

“Thus are the eighteen realms. All of them are functions that are acti-

vated from the self-nature. If the self-nature is false, it activates the eight-

een falsely. If the self-nature is correct, it activates the eighteen correctly. If

the functions are bad, then they are the functions of sentient beings; if they

are good, then they are the functions of a buddha. On what do the functions

depend? They exist on the basis of the self-nature.

“The responses include the five insentient responses of the external

realms: the response of heaven and earth, the response of sun and moon, the

response of bright and dark, the response of yin and yang, and the response

of water and fire. These are the five responses.

“There are twelve responses of the words of the characteristics of dhar-

mas: the response of words and dharmas, the response of being and non-

being, the response of form and formless, the response of with characteris-

tics and without characteristics, the response of defiled and undefiled, the

response of form and emptiness, the response of motion and stillness, the

response of pure and impure, the response of ordinary and sage, the response

of monk and layperson, the response of old and young, the response of large

and small. These are the twelve responses.

“There are nineteen responses of functions activated from the self-nature:

the response of long and short, the response of false and correct, the response of stupid and wise, the response of foolish and sagacious, the response of disruption and concentration, the response of compassion and ill-will (literally, “poison”), the response of morality and transgression, the response of straight and crooked, the response of real and empty, the response of steep and level, the response of the afflictions and bodhi, the response of permanent and impermanent, the response of commiseration and injury, the response of joy and anger, the response of generosity and stinginess, the response of advancement and regression, the response of generation and extinction, the response of the dharmakāya and the physical body, and the response of the nirmāṇakāya and the saṃbhogakāya. These are the nineteen responses.”

The master said, “If you understand how to use these thirty-six responses, you will be able to explain the teachings in all the sutras. Exiting and entering transcend the two extremes; the self-nature mobilizes the functions. When speaking with people, externally you can transcend characteristics within characteristics and internally you can transcend emptiness within emptiness. Those who are entirely attached to characteristics will increase their false views. Those who are entirely attached to emptiness will increase their ignorance. Those who are attached to emptiness will slander the sutras. Just speak and do not use written words. Suppose you do not use written words. If there are also people [to whom] you should not speak, just say as follows: ‘This is the characteristic of written words.’138 You may also say, ‘I simply speak, but do not posit written words.’ This is not to posit written words. They are also written words. Hearing someone preach, you may revile them, saying they are attached to written words. You should understand that you may be deluded yourselves and also revile the Buddha’s sutras. You must not revile the sutras, which is a transgression immeasurable. You may be attached to characteristics externally and teach that one should