[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) › 1.40 # 六祖大師法寶壇經 1.40 六祖大師法寶壇經 1.40 - **Language:** Classical Chinese ### [1.40](https://indike.org/pramana/in.bauddha.taisho.2008.1.40) 次日，韋使君請益。師陞座，告大眾曰：「總淨心念摩訶般若波羅蜜多。」復云：「善知識！菩提般若之智，世人本自有之；只緣心迷，不能自悟，須假大善知識，示導見性。當知愚人智人，佛性本無差別，只緣迷悟不同，所以有愚有智。吾今為說摩訶般若波羅蜜法，使汝等各得智慧。志心諦聽！吾為汝說。善知識！世人終日口念般若，不識自性般若，猶如說食不飽。口但說空，萬劫不得見性，終無有益。善知識！摩訶般若波羅蜜是梵語，此言大智慧到彼岸。此須心行，不在口念。口念心不行，如幻、如化、如露、如電；口念心行，則心口相應，本性是佛，離性無別佛。何名摩訶？摩訶是大。心量廣大，猶如虛空，無有邊畔，亦無方圓大小，亦非青黃赤白，亦無上下長短，亦無瞋無喜，無是無非，無善無惡，無有頭尾。諸佛剎土，盡同虛空。世人妙性本空，無有一法可得。自性真空，亦復如是。善知識！莫聞吾說空，便即著空。第一莫著空，若空心靜坐，即著無記空。善知識！世界虛空，能含萬物色像，日月星宿，山河大地，泉源谿澗，草木叢林，惡人善人，惡法善法，天堂地獄，一切大海，須彌諸山，總在空中。世人性空，亦復如是。善知識！自性能含萬法是大，萬法在諸人性中。若見一切人、惡之與善，盡皆不取不捨亦不染著，心如虛空，名之為大，故曰摩訶。善知識！迷人口說，智者心行。又有迷人，空心靜坐，百無所思，自稱為大。此一輩人，不可與語，為邪見故。善知識！心量廣大，遍周法界，用即了了分明，應用便知一切。一切即一，一即一切。去來自由，心體無滯，即是般若。善知識！一切般若智，皆從自性而生，不從外入。莫錯用意，名為真性自用，一真一切真。心量大事，不行小道。口莫終日說空，心中不修此行，恰似凡人自稱國王，終不可得，非吾弟子。 > The next day, Governor Wei requested further instruction. The Master ascended the seat and addressed the great assembly, saying: "All of you, with purified minds, recite 'Mahāprajñāpāramitā.'" He said further: "Good friends! The wisdom of bodhi-prajñā is originally possessed by worldly people within themselves; it is only because their minds are deluded that they cannot awaken to it by themselves, and must rely on a great good spiritual friend to guide them to seeing into their nature. You should know that between foolish people and wise people, the Buddha-nature originally has no distinction; it is only because delusion and awakening differ that there are the foolish and the wise. I shall now expound for you the teaching of Mahāprajñāpāramitā, so that each of you may obtain wisdom. Listen attentively with concentrated mind! I shall expound it for you. Good friends! Worldly people recite 'prajñā' with their mouths all day long, yet do not recognize the prajñā of their own svabhāva; this is like speaking of food and not being filled. If one only speaks of emptiness with the mouth, even in ten thousand kalpas one cannot see into one's nature, and ultimately there will be no benefit. Good friends! Mahāprajñāpāramitā is a Sanskrit term; here it means 'great wisdom reaching the other shore.' This must be practiced in the mind; it does not lie in reciting it with the mouth. If one recites with the mouth but does not practice in the mind, it is like an illusion, like a phantom, like dew, like lightning; if one recites with the mouth and practices in the mind, then mind and mouth correspond. The original nature is the Buddha; apart from the nature there is no other Buddha. What is meant by 'mahā'? Mahā means great. The capacity of the mind is vast and great, just like empty space, without boundaries, neither square nor round, neither large nor small, neither blue, yellow, red, nor white, neither above nor below, neither long nor short, free from anger and free from joy, free from right and free from wrong, free from good and free from evil, and without head or tail. All buddha-lands are entirely identical to empty space. Worldly people's wondrous nature is originally empty, without a single dharma that can be attained. The true emptiness of svabhāva is also like this. Good friends! Do not hear me speak of emptiness and immediately become attached to emptiness. First of all, do not attach to emptiness; if you sit quietly with an empty mind, you are attached to neutral emptiness. Good friends! The emptiness of the world can contain the forms and images of the myriad things: the sun, moon, stars, constellations, mountains, rivers, the great earth, springs, streams, ravines, grasses, trees, thickets, forests, bad people, good people, bad dharmas, good dharmas, heaven, hell, all the great oceans, and Mount Sumeru and the other mountains—all are within emptiness. The emptiness of nature in worldly people is also like this. Good friends! That svabhāva can contain the myriad dharmas is 'great'; the myriad dharmas are within everyone's nature. If you see all people, both evil and good, neither grasping nor rejecting any of them, and not being tainted or attached, your mind being like empty space, this is named 'great'; therefore it is called mahā. Good friends! Deluded people speak with their mouths; wise people practice in their minds. There are also deluded people who sit quietly with an empty mind, thinking of nothing whatsoever, and call themselves great. With this group of people, one cannot speak, because of their wrong views. Good friends! The capacity of the mind is vast and great, pervading throughout the dharmadhātu; when applied, it is clear and distinct; whenever applied, it knows all. All is one; one is all. Coming and going freely, the substance of the mind unobstructed—this is prajñā. Good friends! All prajñā-wisdom arises from svabhāva; it does not enter from outside. Do not mistakenly apply your intent; this is called the self-functioning of the true nature. When the one is true, all is true. The mind's capacity is for the great matter; it does not practice minor paths. Do not speak of emptiness with your mouth all day long while not cultivating this practice in your mind; that is just like a commoner calling himself a king, which in the end cannot be achieved; such are not my disciples. > — English (machine translation) (machine translation) - [Previous: 1.39](https://indike.org/pramana/in.bauddha.taisho.2008.1.39) - [Next: 1.41](https://indike.org/pramana/in.bauddha.taisho.2008.1.41) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2008.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2008.1.40](https://indike.org/pramana/in.bauddha.taisho.2008.1.40) · Pramāṇa