[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) › 1.14 # 六祖大師法寶壇經 1.14 六祖大師法寶壇經 1.14 - **Language:** Classical Chinese ### [1.14](https://indike.org/pramana/in.bauddha.taisho.2008.1.14) 夫妙心者，非修所成也，非證所明也；本成也，本明也。以迷明者復明，所以證也；以背成者復成，所以修也。以非修而修之，故曰正修也；以非明而明之，故曰正證也。至人暗然不見其威儀，而成德為行藹如也；至人頹然若無所持，而道顯於天下也。蓋以正修而修之也，以正證而證之也。於此乃曰，罔修罔證，罔因罔果，穿鑿叢脞競為其說，繆乎至人之意焉。噫！放戒定慧而必趨乎混茫之空，則吾未如之何也。甚乎含識溺心而浮識，識與業相乘循諸響，而未始息也。象之形之，人與物偕生，紛然乎天地之間，可勝數邪？得其形於人者，固萬萬之一耳。人而能覺，幾其鮮矣！聖人懷此，雖以多義發之，而天下猶有所不明者也；聖人救此，雖以多方治之，而天下猶有所不醒者也。賢者以智亂，不肖者以愚壅，平平之人以無記惛，及其感物而發，喜之怒之、哀之樂之，益蔽者萬端曖然。若夜行而不知所至，其承於聖人之言，則計之博之。若蒙霧而望遠，謂有也，謂無也，謂非有也，謂非無也，謂亦有也，謂亦無也，以不見而却蔽固，終身而不得其審焉。海所以在水也，魚龍死生在海而不見乎水；道所以在心也，其人終日說道，而不見乎心。悲夫心固微妙幽遠，難明難湊，其如此也矣。 > and have thus returned to it. Vast and surging, it is like the flowing of a great river, like the omnipresence of space, like the illumination of sun and moon, like the lack of contact between form and shadow, like the ordered flight of geese. Wondrous to attain it—and it is called the fundamental; extrapolate and make it function—and it is called the traces. Begin that which is without beginning—and it is called the cause; attain that which cannot be attained— and it is called the result. The result is not different from the cause—and it is called the correct result; the cause is not different from the result—and it is called the correct cause. The traces \[of the teaching\] must consider the fundamental—and this is called the great function; the fundamental must consider the traces—and this is called the Great Vehicle. “Vehicle” is the Sage’s metaphor for the Way; “function” is the Sage’s generation of the teaching. The Way of the Sage does not approach the mind \[that is the source of the teachings\]; the teaching of the Sage does not approach \[the actual practice of spiritual\] cultivation. To regulate the spirit and enter the Way (i.e., enlightenment) does not approach the concentration and insight \[meditation\] of the single characteristic \[that is without characteristics\];25 to pattern oneself on good and attain virtue does not approach the samādhi of the single practice. To accept all the precepts does not approach that which is without characteristics; to make correct all the meditations does not approach nonthought; to > > penetrate all the wisdoms does not approach nonabiding. To generate good and extinguish evil does not approach the formless precepts; to expand on the Way and elicit virtue does not approach the four great vows. Well to contemplate transgressions does not approach the formless repentances; to correct one’s tendencies does not approach the three refuges. To correct the great essence and resolve the great function does not approach great prajñā; to generate the great faith and toil at the great Way does not approach the great ambition. \[The attempts of people\] under heaven to exhaust principles and eliminate the natures \[of things\] does not approach the silent transmission; to want one’s mind to be without transgression is not better than to not revile \[Buddhism\]. To make meditation and wisdom the beginning is the foundation of the Way; the samādhi of the single characteristic is the origin of virtue. The central doctrine of no-mind is the expression of emancipation; the fundamental of nonabiding is the expression of prajñā; and the essence of the formless is the expression of the dharmakāya. The formless precepts are the utmost of the precepts; the four great vows are the zenith of vows; and the formless repentances are the ultimate among repentances. The precepts of the triple refuge are \[to take\] refuge in \[ultimate\] truth. Great wisdom is the great model for the ordinary person and sage; what is preached for those of highest abilities is the straightforward teaching. The silent transmission is the ultimate of transmissions; to constrain against revilement \[of Buddhism\] is the appropriate \[task of\] the precepts. > > The wondrous mind is not formed through cultivation, nor is it illumined through enlightenment; it is formed fundamentally. Those who are deluded as to wisdom (ming, i.e., “illumination”) return to wisdom and are thereby enlightened; those who have turned their backs on its formation return to that formation and therefore cultivate \[the mind\]. It is cultivated through noncultivation, and hence it is called correct cultivation; it is illumined through nonillumination, and hence it is called correct enlightenment. The Perfected Man was reticent and did not reveal \[the grandeur of \] his deportment, but he formed virtue and performed practices that were luxuriant \[throughout the world\]. The Perfected Man was decrepit and seemed unable to maintain any \[teaching\], but his Way is manifest \[everywhere\] under heaven. Presumably, he cultivated with correct cultivation and was enlightened with correct enlightenment. In this regard \[there are those who\] say, “there is no cul- > — John R. McRae 2000, The Platform Sutra of the Sixth Patriarch - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.2008.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.2008.1.15) - [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.1.14) — John R. McRae 2000, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2008.1.14](https://indike.org/pramana/in.bauddha.taisho.2008.1.14) · Pramāṇa