[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt) › 1.8 # 六祖大師法寶壇經 1.8 English (machine translation) 1.8 - **Language:** English ### [1.8](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.8) The wondrous Way is profound, subtle, and inconceivable; forgetting words and grasping the principle, one can indeed awaken and realize it clearly. Therefore, the World-Honoured One shared his seat before the Bahuputraka Caitya and held up a flower at the assembly on Gṛdhrakūṭa—like passing fire to fire, sealing mind with mind. In the west, it was transmitted through twenty-eight \[generations\] down to Bodhidharma. Coming east to this land, he directly pointed to the human mind: seeing into one's nature and attaining buddhahood. There was Master Ke, who first awakened and entered upon hearing his words, and in the end made three prostrations and obtained his marrow; receiving the robe, he succeeded the Patriarch and opened up and propagated the orthodox lineage. Transmitted three times, it reached Huangmei. In that assembly were seven hundred eminent monks, yet it was only the lay pestle-pounder who, with a single gāthā, was transmitted the robe to become the sixth-generation patriarch. Fleeing south for more than ten years, he one day used the occasion of the wind and banner moving to stimulate and open Yinzong's correct eye. Thereupon the layman tonsured his hair and ascended the platform, fulfilling the advance prediction of Guṇabhadra and opening the East Mountain Dharma gate. Prefect Wei instructed the Chan monk Fahui to record his words, entitling it Platform Sūtra of the Dharma Treasure. The Great Master began at Wuyang and concluded at Caoxi, preaching the Dharma for thirty-seven years. Countless were those who partook of the taste of sweet dew, entering the holy and transcending the profane; those who awakened to the Buddha-mind school, whose practice and understanding corresponded, and who became great spiritual mentors, have their names recorded in the Transmission of the Lamp. Only Nanyue and Qingyuan attended him the longest, completely attaining that which has no handle. Therefore there emerged Mazu and Shitou, whose responsive wisdom was perfect and bright, causing the profound wind to shake greatly. Then the venerable masters Linji, Weiyang, Caodong, Yunmen, and Fayan arose toweringly; their virtue and Way surpassed the ordinary, their gates were sheer and precipitous, inspiring heroic spirits. Monks vigorously roused their determination to break through the barrier, entering deeply through a single gate; the five branches share the same source, having undergone every furnace and hammer, grand in their scope. Tracing the essential guidelines of the five houses, all emerged from the Platform Sūtra. Indeed, as for the Platform Sūtra, its words are concise and its meaning abundant; its principles are clear and its matters complete. It is replete with the immeasurable Dharma gates of all Buddhas; each single Dharma gate is replete with immeasurable wondrous meanings, and each single wondrous meaning unfolds the immeasurable wondrous principles of all Buddhas. It is right within Maitreya's pavilion; it is right within Samantabhadra's pores. Those who enter it skillfully are immediately equal to Sudhana, perfecting merit in a single thought-moment, equal to Samantabhadra and equal to all Buddhas. Alas, the Platform Sūtra was abridged too much by later generations, obscuring the complete intent of the Sixth Patriarch. In my youth, I once saw an ancient edition. For more than thirty years thereafter I sought it everywhere. Recently, the Superior Tong was able to search out the complete text; I then had it carved into blocks at the Xiuxiu Chan Hermitage in Wuzhong, so that all noble companions may share in its enjoyment. I only hope that upon opening the scroll, one will cast one's gaze and directly enter the ocean of great and complete enlightenment, continuing the boundless life of wisdom of the Buddhas and Patriarchs. With this, my aspiration is fulfilled. Prefaced in mid-spring of the gengyin year, the twenty-seventh year of the Zhiyuan era \[1290 CE\]. - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1) ## Linked texts (1) - [六祖大師法寶壇經](https://indike.org/pramana/in.bauddha.taisho.2008.1.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.8](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.8) · Pramāṇa