六祖大師法寶壇經 1.16

1.16

夫至人者，始起於微，自謂不識世俗文字；及其成至也，方一席之說，而顯道救世，與乎大聖人之云為者，若合符契也。固其玄德上智生而知之，將自表其法而示其不識乎？歿殆四百年，法流四海而不息，帝王者、聖賢者，更三十世求其道而益敬，非至乎大聖人之所至，天且厭之久矣，烏能若此也。予固豈盡其道，幸蚊虻飲海亦預其味，敢稽首布之，以遺後學者也。

sutras that are comprehensive in meaning exhaust the principles [of things].

And as Bodhisattva [Mahākāśyapa] said, “this is the preaching of the great

nirvana,” meaning that his own preaching was identical to that [of the

Buddha] in the sutra.

As the Sage [Śākyamuni] said, “These four persons (i.e., the four

reliances) have appeared in the world to maintain and protect the correct

Dharma, and you should realize them [as such].” Since [the Buddha said]

“you should realize them [as such],” the Perfected Man [Huineng] extrapo-

lated from the fundamental to correct the derivative. Because [Kāśyapa said]

“My preaching is the same as [the Buddha’s in] the sutra,” the Perfected

Man’s preaching of a sutra is identical to a sutra. Because [the Nirvana Sutra

says] “Rely on meanings” and “rely on sutras that are comprehensive in

meaning,” the Perfected Man has preached openly and was in accord with

the meanings and in accord with the sutras [of the Buddha]. Because [the

Nirvana Sutra says] “Rely on the Dharma” and “rely on wisdom,” therefore the Perfected Man has preached secretly, transforming and penetrating, but not becoming stagnated in the slightest. Because “the manifestation of the Dharma is not done in words,” the central teaching of the Perfected Man reveres the silent transmission.

The Sage was like the spring, gently bringing forth, and the Perfected Man was like the autumn, cleanly maturing. The Sage commanded, and the Perfected Man effected. The Perfected Man is therefore the one great in marvelous virtue and outstanding heroism of the school of the Sage. That perfected one began in insignificance, revealing that he did not understand the words of this world. And what did he achieve! With only a single preaching, he revealed the Way and saved the world, quite identically to the achievements of the Great Sage. Fundamentally, with mysterious virtue and superior wisdom, he understood things innately. Wanting to demonstrate the Dharma, he manifested illiteracy!

It has been almost four hundred years since he died, and his Dharma has flowed into the four seas without cease. Emperors and kings, sages and wise men, have for thirty generations sought out his Way and have become increasingly reverential. If he had not attained that which had been attained by the Great Sage, heaven would long ago have come to despise him. [If so], how could it have become like this?

I, [Qisong,] am a stubborn [narrow-minded] person—how could I have exhausted his Way? Fortunately, even a mosquito drinking from the ocean knows its taste. Thus do I dare to bow my head and disseminate it, bequeathing it to students to come.

Platform Sutra of the Dharma Treasure

of the Great Master, the Sixth Patriarch

Compiled by Bhikṣu Zongbao, successor to the patriarch

and abbot of Baoen Guangxiao Chansi (“Retribution of

Grace and Refulgence of Filiality Meditation Monastery”),

[where occurred the incident involving] the wind and the banner

When the Great Master arrived at Baolin[si] (“Treasure Grove Monastery”), Prefect Wei (whose given name was Qu) and his official staff entered the monastery and invited the master to come to the lecture hall at Dafansi (“Great Purity Monastery”) within the city, where he could tell his story and preach the Dharma for those assembled. After the master took his seat, the prefect and official staff, more than thirty in number, the Confucian scholars, more than thirty in number, and the monks, nuns, and laypeople, more than a thousand in number, simultaneously did obeisance to him and beseeched him to relate the essentials of the Dharma.

The Great Master told the assembly, “Good friends, bodhi is fundamentally pure in its self-nature. You must simply use this mind [that you