[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) › [The Platform Sutra of the Sixth Patriarch](https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk) › 1.14 # 六祖大師法寶壇經 1.14 The Platform Sutra of the Sixth Patriarch 1.14 - **Language:** English ### [1.14](https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk.1.14) 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- - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.14) — English, machine translation ## Linked texts (1) - [六祖大師法寶壇經](https://indike.org/pramana/in.bauddha.taisho.2008.1.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk.1.14](https://indike.org/pramana/in.bauddha.taisho.2008~en-bdk.1.14) · Pramāṇa