[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) › 1.180 # 六祖大師法寶壇經 1.180 六祖大師法寶壇經 1.180 - **Language:** Classical Chinese ### [1.180](https://indike.org/pramana/in.bauddha.taisho.2008.1.180) 佛衣銘（并引） > bestowed by heaven. > > Inscription on the Robe of the Buddha > > (with Introduction) > > I have written the second epitaph for \[Huineng of\] Caoqi on behalf of the monk \[Dao\]lin. Thinking that I might explain the meaning of the Sixth Patriarch not transmitting his robe, I have composed this inscription on the robe of the Buddha: > > When the Buddha’s words are not practiced, the Buddha’s robe is > > \[the subject of\] argumentation. > > Suddenly close but honoring the remote, our feelings toward ancient > > and contemporary are eternally \[the same\]. > > The birth of Confucius was in a place not even a village, > > But after the dream-offering \[his teachings\] have lasted for a thousand > > years. > > As I recall, in the past there was \[Emperor Wu\] of the Liang, who > > was like a crazed elephant. > > \[Bodhi\]dharma, in order to save \[the people of this\] world, came > > and became the Medicine King. > > Because his words did not heal, he moved \[elsewhere\] on behalf of > > living things. > > As if holding the matching tally and returning to the barrier! > > When the people do not know the officials, they look on their carriages > > and are afraid. > > When laypeople do not know the Buddha, they consider his robe as > > something to be honored. > > A robe of disintegrating colors—the Way is not in this! > > It is precious because it proves the enlightenment \[of Huineng\]. > > The Sixth Patriarch was not prominent, and his origins were obscure. > > He returned to the wolf-infested wilds, traveling far to live among > > the cretinous imbeciles \[of the far south\]. > > If he had not had the implements of authentication, how would > > sentient beings have taken refuge in him? > > This was to open the gate of expedient means, not to transmit the > > robe as an end in itself. > > What has a beginning must have an end; how could the transmission > > \[of the robe\] not cease? > > Things must revert to nothingness; how could one long rely on a robe? > > If prior to the end one knows the end, its use is inexhaustible. > > Our Way is imperishable; how could it include a robe? > > When its use has been told, who would not consider it a straw dog > > \[to be cast aside when no longer needed\]? > > It was after the master’s \[body\] was placed in the stupa, on the third day of the fifty-ninth hexagenary year, the tenth year of the Kaiyuan \[period, or 722\]. Suddenly, in the middle of night, there was heard a sound like the > > dragging of an iron chain. The monks arose in surprise and saw a person in mourning clothes running out of the stupa. Upon inspection, they saw a wound on the master’s neck. They reported the entire affair at the county and prefectural headquarters to Magistrate Yang Kan and Governor Liu Wutian and obtained a warrant for the urgent apprehension \[of the assailant\]. After five days the bandit was captured in Shijue village and sent to Shaozhou. Under interrogation, he identified himself as Zhang Jingman from Liang Xian in Ruzhou (Linru Xian, Henan).While at the Kaiyuansi (“Opening Origin Monastery”) in Hongzhou, he had received two thousand cash from the Silla monk Kim Daepi (Jin Daibei) for taking the head of the Sixth Patriarch, Great Master \[Huineng\], to be returned to Haedong (i.e., Korea) \[to become the object of\] offerings. > > Governor Liu, hearing the report \[of the interrogation\], went himself to Caoqi prior to sentencing. He asked the master’s chief disciple \[Ling\]tao, “How should we deal with this?” \[Ling\]tao said, “According to civil law, he should obviously be executed. But according to the Buddhist \[principle of \] compassion, both enemy and friend are treated equally. How much more the case since they wanted \[Huineng’s head\] in order to make offerings to it. This transgression should be overlooked.” Governor Liu sighed and said, “For the first time I understand the grandeur of Buddhism!” He then pardoned \[the criminal\]. > > In the first year of the Shangyuan (“Uplifting the Origin”) \[period, 760, Emperor\] Suzong sent an emissary to request that the master’s robe and bowl be returned to the palace for offerings. On the fifth day of the fifth month of the first year of the Yongtai (“Eternal Peace”) \[period, 765, Emperor\] Daizong dreamed that the Sixth Patriarch, the Great Master, requested \[the return of\] the robe and bowl. On the seventh day, an edict \[was sent\] to Governor Yang Jian, which said, “We have dreamed that Chan Master \[Hui\]neng has requested > — John R. McRae 2000, The Platform Sutra of the Sixth Patriarch - [Previous: 1.179](https://indike.org/pramana/in.bauddha.taisho.2008.1.179) - [Next: 1.181](https://indike.org/pramana/in.bauddha.taisho.2008.1.181) - [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.1.180) — John R. McRae 2000, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.180) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2008.1.180](https://indike.org/pramana/in.bauddha.taisho.2008.1.180) · Pramāṇa