六祖大師法寶壇經 1.80

1.80

Suddenly enlightened to the true transgression of the Mahayana,

Eradicating the false and practicing the correct, they are without

transgression.

Studying the Way is to always contemplate the self-nature:

This is to be identical with all the buddhas.

Our patriarchs have transmitted only this sudden teaching,

And you should all vow to see the nature and be identical to them.

If you wish to see the dharmakāya in the future,

Transcend the characteristics of the dharmas and wash them out of

your minds.

Make an effort to see for yourself, don’t be despondent!

Later, in a single moment, you will suddenly cut off [your thoughts,

thus] ending them forever.

If you would be enlightened to the Mahayana and see the nature,

Reverentially hold your palms together [in the anjalimudrā] and

seek it in utter sincerity.

The master said, “Good friends, you should all recite this. If you practice according to it, you will see the nature through hearing these words. Although you may be a thousand li away from me, it will be as if you are constantly by my side. If you do not become enlightened through these words, then why have you gone to the trouble of coming a thousand li to see me? Take care in your going.”

Of the entire assembly who heard this teaching, not one did not achieve enlightenment and joyfully undertake this practice.

After attaining the Dharma in Huangmei, the master [Huineng] returned to Caohou village in Shaozhou, where no one knew him.

(Another text says, “When the master left he went to Caohou village, where he stayed more than nine months. The master then said to himself, ‘In

less than thirty or so days I will go to Huangmei. This would be the utmost

in seeking the Way; how could I hesitate?’ The time of his going [as given

in this other text] is incorrect.”)

There was a Confucian scholar [named] Liu Zhilue, whose ritual pro-

priety was profound. Zhilue had an aunt who was a nun, named Wujin Zang

(“Inexhaustible Treasury”), who constantly recited the Great Nirvana Sutra.

When the master heard it for a bit, he understood its wondrous meaning and

explained it for her. The nun, who was holding the text, asked about a word,

and the master said, “I cannot read the words, but you can ask me about the

meaning.” The nun said, “If you do not read the words, how can you under-

stand the meaning?” The master said, “The wondrous principle of the buddhas

has nothing to do with words.” The nun was amazed and informed the vil-

lage elders, “This is a man in possession of the Way. You would do well to

ask to make offerings to him.”

There was a great–great-grandson of the Wei [dynasty], Martial Lord [Cao

Cao], named Cao Shuliang, who, along with the local residents, strove to

come do obeisance [to the master]. At that time the old Baolin Monastery

was in ruins, having been burned by soldiers at the end of the Sui [dynasty].

A new monastery was built once again on the old foundation. The master

was invited to reside there, and he suddenly turned it into an abode of the

treasure [of the teaching]. The master stayed there for more than nine months,

when he was once again pursued by an evil mob. The master escaped to the

mountain in front [of the monastery, and the mob] set fire to the forest [to

force him out]. The master escaped by hiding in the rocks, and the rocks now

show the marks of his knees and the design of his robe where he sat in the

lotus position. Because of this, [the spot] is called Escape Rock. The mas-

ter remembered the Fifth Patriarch’s prediction that he should stop and hide

[upon encountering] sympathy and a group, and hid in two hamlets.

The monk Fahai was from Qujiang in Shaozhou.When he first went to study

under the patriarch he asked, “The mind is buddha. Please favor me with

your instructions.” The master said, “For the preceding thought not to be

generated is mind, and for the succeeding thought not to be extinguished is

buddha. That which creates all the characteristics is mind, and that which