Chapter Ten: Entrustment 付嘱品第十
Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 师一日唤门人法海，志诚，法达，神会，智常，智通，志彻，志道，法珍，法如等曰：汝等不同余人，吾灭度后，各为一方师，吾今教汝说法，不失本宗。[二] |
One day the Master summoned his disciples Fahai, Zhicheng, Fada, Shenxiu, Zhichang, Zhitong, Zhiche, Zhidào, Fazhen, Faru, and others, saying: “You are unlike other people. After I enter parinirvāṇa, each of you will become a teacher in one region. I shall now teach you how to expound the Dharma without departing from the fundamental tradition.” [2] |
| 先须举三科法门，动用三十六对，出没即离两边。说一切法，莫离自性。忽有人问汝法，出语尽双，皆取对法，来去相因，究竟二法尽除，更无去处。[三]三科法门者，阴界入也。 |
“First, you must set forth the three categories of Dharma gates and employ the thirty-six pairs. In speaking and acting, you must depart from both extremes. When expounding all dharmas, do not depart from the self-nature. Should someone suddenly ask you about the Dharma, let every utterance proceed in pairs, taking paired dharmas as its basis. Their coming and going are mutually conditioned; ultimately, when the two dharmas are both removed, there is nowhere further to go. [3] The three categories of Dharma gates are the aggregates, realms, and entrances.” |
| 阴是五阴，色受想行识是也；入是十二入，外六尘，色声香味触法，内六门，眼耳鼻舌身意是也；界是十八界，六尘六门六识是也。 |
“The aggregates are the five aggregates: form, feeling, perception, volition, and consciousness. The entrances are the twelve entrances: the external six objects—forms, sounds, smells, tastes, tactile objects, and dharmas—and the internal six gates—eyes, ears, nose, tongue, body, and mind. The realms are the eighteen realms: the six objects, six gates, and six consciousnesses.” |
| 自性能含万法，名含藏识，若起思量即是转识，生六识，出六门，见六尘，如是一十八界，皆从自性起用。自性若邪，起十八邪，自性若正，起十八正。若恶用即众生用，善用即佛用。用由何等？由自性有对法。[四] |
“The self-nature can contain the myriad dharmas and is called the storehouse consciousness. Once discursive thought arises, it becomes transforming consciousness, producing the six consciousnesses, issuing through the six gates, and apprehending the six objects. Thus arise the eighteen realms, all functioning from the self-nature. If the self-nature is deviant, it gives rise to eighteen deviant states; if the self-nature is correct, it gives rise to eighteen correct states. Evil functioning is the functioning of sentient beings; wholesome functioning is the functioning of Buddhas. From what does this functioning arise? It arises because the self-nature contains paired dharmas.” [4] |
| 外境无情五对。天与地对，日与月对，明与暗对，阴与阳对，水与火对，此是五对也。法相语言十二对。 |
“There are five pairs among the insentient external objects: heaven and earth, sun and moon, brightness and darkness, yin and yang, water and fire. These are the five pairs. There are twelve pairs in the language of dharma characteristics.” |
| 语与法对，有与无对，有色与无色对，有相与无相对，有漏与无漏对，色与空对，动与静对，清与浊对，凡与圣对，僧与俗对，老与少对，大与小对，此是十二对也。自性起用十九对。 |
“Language and dharmas, existence and nonexistence, form and formlessness, characteristics and lack of characteristics, defiled and undefiled, form and emptiness, movement and stillness, purity and impurity, ordinary beings and sages, monastics and laity, old and young, great and small—these are the twelve pairs. There are nineteen pairs in the functioning of the self-nature.” |
| 长与短对，邪与正对，痴与慧对，愚与智对，乱与定对，慈与毒对，戒与非对，直与曲对，实与虚对，险与平对，烦恼与菩提对，常与无常对，悲与害对，喜与嗔对，舍与悭对，进与退对，生与灭对，法身与色身对，化身与报身对，此是十九对也。 |
“Long and short, deviant and correct, delusion and wisdom, foolishness and intelligence, distraction and samādhi, kindness and malice, precepts and non-precepts, straight and crooked, real and unreal, perilous and level, afflictions and bodhi, permanence and impermanence, compassion and harm, joy and anger, equanimity and miserliness, advance and retreat, arising and cessation, dharmakāya and form-body, nirmāṇakāya and sambhogakāya—these are the nineteen pairs.” |
| 师言，此三十六对法，若解用，即道贯一切经法，出入即离两边。自性动用，共人言语，外于相离相，内于空离空。若全著相，即长邪见；若全执空，即长无明。[五]执空之人有谤经，直言不用文字。 |
The Master said, “If you understand how to use these thirty-six pairs of dharmas, the Way will penetrate all sūtras and teachings, and in going out and coming in you will depart from both extremes. When the self-nature functions and you speak with others, outwardly be free of characteristics amid characteristics; inwardly be free of emptiness amid emptiness. If you cling entirely to characteristics, deviant views will increase; if you cling entirely to emptiness, ignorance will increase.” [5] Those who cling to emptiness slander the sūtras and plainly say that writing is unnecessary. |
| 既云不用文字，人亦不合语言，只此语言，便是文字之相。又云直道不立文字，即此不立两字，亦是文字。[六]见人所说，便即谤他言著文字。汝等须知自迷犹可，又谤佛经，不要谤经，罪障无数。 |
“Yet if they say that writing is unnecessary, people should likewise not speak, for speech itself is a characteristic of writing. They also say that the direct Way does not establish writing, but the very two words ‘does not establish’ are themselves writing. [6] When they see others speaking, they immediately slander them, saying that they are attached to writing. You must know that being deluded oneself is still tolerable, but slandering the Buddhist sūtras is not. Do not slander the sūtras; the karmic obstacles of doing so are countless.” |
| 若著相于外，而作法求真，或广立道场，说有无之过患，如是之人，累劫不可见性，但听依法修行，又莫百物不思，而于道性窒碍。[七]若听说不修，令人反生邪念，但依法修行，无住相法施。汝等若悟，依此说，依此用，依此行，依此作，即不失本宗。[八] |
“If one clings outwardly to characteristics and seeks truth through practices, or extensively establishes practice halls and speaks of the faults of existence and nonexistence, such a person will not see the nature for kalpas. Simply listen and practice according to the Dharma. Nor should you cease thinking of all things and thereby obstruct your own Way-nature. [7] If you listen but do not practice, you will instead give rise to deviant thoughts. Simply practice according to the Dharma and bestow the Dharma without abiding in characteristics. If you awaken, speak according to this, use it according to this, practice according to this, and act according to this, you will not depart from the fundamental tradition.” [8] |
| 若有人问汝义，问有将无对，问无将有对，问凡以圣对，问圣以凡对，二道相因，生中道义。如一问一对，余问一依此作，即不失理也。设有人问何名为暗，答云，明是因，暗是缘，明没则暗，以明显暗，以暗显明，来去相因，成中道义。余问悉皆如此。汝等于后传法，依此转相教授，勿失宗旨。[九] |
“If someone asks you about meaning, answer a question about existence with nonexistence, and a question about nonexistence with existence. Answer a question about ordinary beings with sages, and a question about sages with ordinary beings. The two ways are mutually conditioned, giving rise to the meaning of the Middle Way. If one question is answered with one counterpart, and all other questions are handled in the same way, you will not depart from principle. Suppose someone asks, ‘What is called darkness?’ Answer: ‘Brightness is the cause, and darkness is the condition. When brightness disappears, there is darkness. Brightness reveals darkness, and darkness reveals brightness. Their coming and going are mutually conditioned, forming the meaning of the Middle Way.’ All other questions are likewise answered in this way. When you transmit the Dharma in the future, teach one another accordingly, and do not lose the essential teaching.” [9] |
| 师于太极元年壬子，延和七月，命门人往新州国恩寺建塔，乃令促工，次年夏末落成。七月一日，集徒众曰：吾至八月，欲离世间。汝等有疑，早须相问，为汝破疑，令汝迷尽。吾若去后，无人教汝。 |
In the renzi year, the first year of the Taiji era, in the seventh month of the Yanhé era, the Master ordered his disciples to build a stūpa at Guoen Monastery in Xinzhou and urged them to complete the work quickly. It was finished late in the summer of the following year. On the first day of the seventh month, he gathered the disciples and said: “By the eighth month, I wish to leave this world. If you have doubts, ask them promptly, so that I may resolve them for you and put an end to your delusion. After I have gone, there will be no one to teach you.” |
| 法海等闻，悉皆涕泣，惟有神会，神情不动，亦无涕泣。[一〇]师云：神会小师，却得善不善等，毁誉不动，哀乐不生，余者不得。 |
When Fahai and the others heard this, they all wept. Only Shenxiu remained composed and shed no tears. [10] The Master said: “The young monk Shenxiu has attained equanimity toward good and ill; praise and blame do not move him, and sorrow and joy do not arise. The rest of you have not attained this.” |
| 数年山中，竟修何道？汝今悲泣，为忧阿谁？若忧吾不知去处，吾自知去处，吾若不知去处，终不预报于汝。汝等悲泣，盖为不知吾去处，若知吾去处，即不合悲泣。法性本无生灭去来，汝等尽坐，吾与汝说一偈，名曰真假动静偈。汝等诵取此偈，与吾意同，依此修行，不失宗旨。众僧作礼，请师作偈。偈曰：[一一] |
“Over these years in the mountains, what Way have you practiced after all? You now weep—but for whom are you grieving? If you grieve because you do not know where I am going, I myself know where I am going. If I did not know where I was going, I would not have foretold it to you. You weep because you do not know where I am going. If you knew where I was going, you should not grieve. The Dharma-nature is originally without arising or ceasing, coming or going. All of you sit down. I shall speak you a verse called the Verse on True and False, Movement and Stillness. Recite and retain this verse. If your understanding accords with mine, and you practice accordingly, you will not lose the essential teaching.” The assembly of monks bowed and requested the Master to compose the verse. The verse said: [11] |
| 一切无有真，不以见于真。 |
Nothing whatsoever is true; do not take what is seen as true. |
| 若见于真者，是见尽非真。 |
If one sees something as true, that seeing is entirely untrue. |
| 若能自有真，离假即心真。 |
If one can possess true reality within oneself, then, free from the false, the mind itself is true. |
| 自心不离假，无真何处真。 |
If one’s own mind is not free from the false, where can truth be found? |
| 有情即解动，无情即不动。 |
Sentient beings understand movement; insentient things do not move. |
| 若修不动行，同无情不动。 |
If one cultivates the practice of immobility, one is like an insentient thing that does not move. |
| 若觅真不动，动上有不动。 |
If you seek true immobility, within movement there is immobility. |
| 不动是不动，无情无佛种。 |
Immobility that is merely immobility belongs to the insentient and has no Buddha-seed. |
| 能善分别相，第一义不动。 |
Be skilled at discerning characteristics, while remaining unmoved in the ultimate truth. |
| 但作如此见，即是真如用。 |
To hold such a view is the functioning of suchness. |
| 报诸学道人，努力须用意。 |
I tell all students of the Way: make every effort and apply your minds. |
| 莫于大乘门，却执生死智。 |
Do not, at the gate of the Mahāyāna, cling instead to the wisdom of birth and death. |
| 若言下相应，即共论佛义。 |
If your words accord at once, then discuss the meaning of Buddhahood together. |
| 若实不相应，合掌令欢喜。 |
If they truly do not accord, join your palms and let them depart happily. |
| 此宗本无诤，诤即失道意。 |
This tradition is originally without contention; contention means losing the intent of the Way. |
| 执逆诤法门，自性入生死。 |
To cling to opposites and contend over Dharma gates is for the self-nature to enter birth and death. |
| 时，徒众闻说偈已，普皆作礼，并体师意，各各摄心，依法修行，更不敢诤。[一二] |
When the assembly heard the verse, they all bowed. Having understood the Master’s meaning, each gathered in his mind, practiced according to the Dharma, and no longer dared to contend. [12] |
| 乃知大师不久住世，法海上座，再拜问曰：和尚入灭之后，衣法当付何人？师曰，吾于大梵寺说法，以至于今，抄录流行，目曰法宝坛经。汝等守护，递相传授，度诸群生，但依此说，是名正法。[一三]今为汝等说法，不付其衣，盖为汝等信根淳熟，决定无疑，堪任大事，然据先祖达摩大师，付授偈意，衣不合传。偈曰： |
Knowing that the Great Master would not remain in the world much longer, the senior monk Fahai bowed twice and asked: “After the Venerable enters parinirvāṇa, to whom will the robe and Dharma be entrusted?” The Master said: “From the time I expounded the Dharma at Dafan Monastery until now, it has been copied, recorded, and circulated under the title The Platform Sūtra of the Dharma-Treasure. Guard and protect it, transmit it from one to another, and liberate all sentient beings. To rely solely on this teaching is called the true Dharma. [13] I now teach the Dharma to you but do not transmit the robe, because the roots of your faith are already mature, you are resolute and free from doubt, and you are capable of undertaking this great task. Yet according to the meaning of the transmission verse of the former patriarch, Master Bodhidharma, the robe should no longer be transmitted.” The verse said: |
| 吾本来兹土，传法救迷情。 |
I originally came to this land to transmit the Dharma and save deluded beings. |
| 一华开五叶，结果自然成。[一四] |
One flower opens into five petals; the fruit naturally comes to maturity. [14] |
| 师复曰：诸善知识，汝等各各净心，听吾说法。若欲成就种智，须达一相三昧，一行三昧。[一五]若于一切处而不住相，于彼相中不生憎爱，亦无取舍，不念利益成坏等事，安闲恬静，虚融澹泊，此名一相三昧。 |
The Master further said: “Good spiritual friends, each of you purify your minds and listen as I expound the Dharma. If you wish to perfect all-knowing wisdom, you must realize the samādhi of one characteristic and the samādhi of one practice. [15] If in all places you do not abide in characteristics, and amid those characteristics give rise to neither love nor aversion, neither grasping nor rejecting, and do not think of such matters as benefit and harm, success and failure, but remain at ease, calm, open, and unassuming, this is called the samādhi of one characteristic.” |
| 若于一切处，行住坐卧，纯一直心，不动道场，真成净土，此名一行三昧。若人具二三昧，如地有种，含藏长养，成熟其实，一相一行，亦复如是。我今说法，犹如时雨，普润大地，汝等佛性，譬诸种子，遇兹沾洽，悉皆发生，承吾旨者，决获菩提，依吾行者，定证妙果。[一六]听吾偈曰： |
“If, in all places, whether walking, standing, sitting, or lying down, you maintain a single, direct mind, without moving from the bodhimaṇḍa, then you truly make the Pure Land. This is called the samādhi of one practice. If a person possesses these two samādhis, it is like seed in the ground: it is contained, nurtured, grows, and matures into fruit. The samādhi of one characteristic and the samādhi of one practice are likewise so. The Dharma I now teach is like timely rain, universally moistening the great earth. Your Buddha-nature is like seeds that, upon receiving this moisture, all sprout and grow. Those who receive my teaching will certainly attain bodhi; those who follow my practice will surely realize the wondrous fruit. [16] Listen to my verse:” |
| 心地含诸种，普雨悉皆萌。 |
The mind-ground contains every seed; when universal rain falls, all sprout. |
| 顿悟华情已，菩提果自成。[一七] |
Once one suddenly awakens and false attachments are gone, the fruit of bodhi naturally ripens. [17] |
| 师说偈已，曰：其法无二，其心亦然，其道清净，亦无诸相，汝等慎勿观静，及空其心，此心本净，无可取舍，各自努力，随缘好去。[一八]尔时徒众。作礼而退。 |
After speaking the verse, the Master said: “The Dharma is not two, and the mind is likewise so. The Way is pure and has no characteristics. Be careful not to contemplate stillness or empty your minds. This mind is originally pure, with nothing to grasp or reject. Each of you should strive diligently and depart well according to conditions.” [18] At that time, the assembly bowed and withdrew. |
| 大师七月八日，忽谓门人曰：吾欲归新州，汝等速理舟楫。大众哀留甚坚，师曰：诸佛出现，犹示涅槃，有来必去，理亦常然，吾此形骸，归必有所。众曰：师从此去，早晚可回？师曰：叶落归根，来时无口。 |
On the eighth day of the seventh month, the Great Master suddenly said to his disciples: “I wish to return to Xinzhou. Quickly prepare a boat for me.” The assembly pleaded earnestly for him to remain. The Master said: “Even when Buddhas appear in the world, they still manifest nirvāṇa. Whatever comes must go; this is the constant principle. This bodily frame of mine must have a place to which it returns.” The assembly asked, “After the Master leaves, when may we expect you to return?” The Master said: “Fallen leaves return to their roots; when it comes, it has no mouth.” |
| 又问曰：正法眼藏，传付何人？师曰：有道者得，无心者通。[一九]曰：未知从上佛祖应现已来，传授几代？愿垂开示。师云：古佛应世，已无数量，不可计也。 |
They further asked: “To whom will the Treasury of the True Dharma Eye be transmitted?” The Master said: “One who has the Way obtains it; one without a mind comprehends it.” [19] They said: “We do not know how many generations of transmission there have been since the Buddhas and patriarchs of old first appeared in the world. We pray that you will kindly explain.” The Master said: “The ancient Buddhas who have appeared in the world are numberless and cannot be counted.” |
| 今以七佛为始，过去庄严劫：毗婆尸佛，尸弃佛，毗舍浮佛；今贤劫：拘留孙佛，拘那含牟尼佛，迦叶佛，释迦文佛，是为七佛。 |
“Now, beginning with the Seven Buddhas: in the past Adornment Kalpa there were Vipāśyin Buddha, Śikhin Buddha, and Viśvabhū Buddha; in the present Worthy Kalpa there are Krakucchanda Buddha, Kanakamuni Buddha, Kāśyapa Buddha, and Śākyamuni Buddha. These are the Seven Buddhas.” |
| 释迦文佛首传摩诃迦叶尊者，第二阿难尊者，第三商那和修尊者，第四优婆毱多尊者，第五提多迦尊者，第六弥遮迦尊者，第七婆须蜜多尊者，第八佛驮难提尊者，第九伏驮蜜多尊者，第十胁尊者，十一富那夜奢尊者，十二马鸣 |
“Śākyamuni Buddha first transmitted the Dharma to the Venerable Mahākāśyapa; second, to the Venerable Ānanda; third, to the Venerable Śāṇakavāsa; fourth, to the Venerable Upagupta; fifth, to the Venerable Dṛtaka; sixth, to the Venerable Micchaka; seventh, to the Venerable Vasumitra; eighth, to the Venerable Buddhanandi; ninth, to the Venerable Buddhamitra; tenth, to the Venerable Pārśva; eleventh, to the Venerable Puṇyayaśas; twelfth, to Aśvaghoṣa.” |
| 大士，十三迦毗摩罗尊者，十四龙树大士，十五迦那提婆尊者，十六罗睺罗多尊者，十七僧迦难提尊者，十八迦耶舍多尊者，十九鸠摩罗多尊者，二十者阇耶多尊者，二十一婆修盘头尊者，二十二摩拏罗尊者，二十三鹤勒那尊者 |
“The thirteenth was the Venerable Kapimala; the fourteenth, Nāgārjuna; the fifteenth, the Venerable Kāṇadeva; the sixteenth, the Venerable Rāhulata; the seventeenth, the Venerable Saṅghānandi; the eighteenth, the Venerable Gayaśata; the nineteenth, the Venerable Kumāralāta; the twentieth, the Venerable Jayata; the twenty-first, the Venerable Vasubandhu; the twenty-second, the Venerable Manorhita; the twenty-third, the Venerable Haklenā.” |
| ，二十四师子尊者，二十五婆舍斯多尊者，二十六不如蜜多尊者，二十七般若多罗尊者，二十八菩提达摩尊者，二十九慧可大师，三十僧璨大师，三十一道信大师，三十二弘忍大师，惠能是为三十三祖。从上诸祖，各有禀承。 |
“The twenty-fourth was the Venerable Siṃha; the twenty-fifth, the Venerable Basiasita; the twenty-sixth, the Venerable Puṇyamitra; the twenty-seventh, the Venerable Prajñātāra; the twenty-eighth, the Venerable Bodhidharma; the twenty-ninth, Great Master Huike; the thirtieth, Great Master Sengcan; the thirty-first, Great Master Daoxin; the thirty-second, Great Master Hongren; and Huineng is the thirty-third patriarch. Each of the patriarchs above received a transmission.” |
| 汝等向后递代流传，毋令乖误。[二〇]又问：此后无有难否，师曰：吾灭后五六年，当有一人，欲取吾首，听吾偈曰： |
You must pass this on from generation to generation hereafter; do not let it go astray or become distorted. [20] He was further asked, “Will there be any calamity after this?” The Master said, “Five or six years after my passing, someone will wish to take my head. Listen to my verse:” |
| 头上养亲，口里须飧， |
On his head he supports his parents; in his mouth he must eat. |
| 遇满之难，杨柳为官。 |
When the calamity of “fullness” comes, willow and poplar will be officials. |
| 大师先天二年癸丑岁，八月初三日，（是年十二月改元开元）于国恩寺斋罢，谓诸徒众曰：汝等各依位坐，吾与汝别。法海白言：和尚留何教法，令后代迷人得见佛性？师言：汝等谛听。 |
On the third day of the eighth month in the guichou year of the second year of Xiantian of the Great Master, after the meal at Guoen Monastery (the era name was changed to Kaiyuan in the twelfth month of that year), he said to the assembled disciples, “Each of you sit in your proper place. I am about to take leave of you.” Fahai respectfully said, “What teaching will the Venerable Master leave behind, so that deluded people of later generations may see the Buddha-nature?” The Master said, “Listen carefully.” |
| 后代迷人，若识众生，即是佛性，若不识众生，万劫觅佛难逢。吾今教汝识自心众生，见自心佛性。欲求见佛，但识众生；只为众生迷佛，非是佛迷众生。自性若悟，众生是佛；自性若迷，佛是众生。 |
If deluded people of later generations recognize sentient beings, that is Buddha-nature; if they do not recognize sentient beings, they may seek the Buddha for ten thousand kalpas and still find him hard to encounter. I now teach you to recognize the sentient beings of your own mind and to see the Buddha-nature of your own mind. If you wish to see the Buddha, simply recognize sentient beings. It is only because sentient beings are deluded about the Buddha, not because the Buddha is deluded about sentient beings. When one’s own nature is awakened, sentient beings are Buddhas; when one’s own nature is deluded, Buddhas are sentient beings.” |
| 自性平等，众生是佛；自性邪险，佛是众生。汝等心若险曲，即佛在众生中；一念平直，即是众生成佛。我心自有佛，自佛是真佛；自若无佛心，何处求真佛？汝等自心是佛，更莫狐疑。外无一物而能建立，皆是本心生万种法。 |
When one’s own nature is equal and impartial, sentient beings are Buddhas; when one’s own nature is crooked and perverse, Buddhas are sentient beings. If your minds are crooked and devious, then the Buddha is among sentient beings; when a single thought is even and straight, sentient beings become Buddhas. My own mind contains a Buddha; the Buddha within oneself is the true Buddha. If one lacks a Buddha-mind within oneself, where else can one seek the true Buddha? Your own minds are Buddha; do not harbor further doubts. Outside there is not a single thing that can be established; it is the original mind that gives rise to the myriad dharmas.” |
| 故经云：心生种种法生，心灭种种法灭。吾今留一偈，与汝等别，名自性真佛偈。后代之人，识此偈意，自见本心，自成佛道。偈曰：[二一] |
Therefore, the sūtra says: “When mind arises, the various dharmas arise; when mind ceases, the various dharmas cease.” I now leave you a verse as my farewell. It is called the Verse of the True Buddha of One’s Own Nature. Those of later generations who understand the meaning of this verse will themselves see their original mind and themselves accomplish the Buddha Way. The verse says: [21] |
| 真如自性是真佛，邪见三毒是魔王。 |
The suchness of one’s own nature is the true Buddha; wrong views and the three poisons are the demon king. |
| 邪迷之时魔在舍，正见之时佛在堂。 |
When one is deluded by wrong views, the demon dwells in the house; when right view is present, the Buddha sits in the hall. |
| 性中邪见三毒生，即是魔王来住舍。 |
When wrong views and the three poisons arise within one’s nature, the demon king has come to dwell in the house. |
| 正见自除三毒心，魔变成佛真无假。 |
Right view itself removes the mind of the three poisons; the demon becomes Buddha—this is truly not false. |
| 法身报身及化身，三身本来是一身。 |
The dharmakāya, sambhogakāya, and nirmāṇakāya—the three bodies—are originally one body. |
| 若向性中能自见，即是成佛菩提因。 |
If you can see for yourself within your own nature, this is the cause of attaining Buddhahood and bodhi. |
| 本从化身生净性，净性常在化身中。 |
Pure nature originally arises from the nirmāṇakāya, and pure nature constantly abides within the nirmāṇakāya. |
| 性使化身行正道，当来圆满真无穷。 |
Nature causes the nirmāṇakāya to follow the right path; in the future, its perfection will truly be inexhaustible. |
| 淫性本是净性因，除淫即是净性身。 |
The nature of sexual desire is originally the cause of pure nature; eliminating sexual desire is the body of pure nature. |
| 性中各自离五欲，见性刹那即是真。 |
Let each depart from the five desires within their own nature; in the instant of seeing one’s nature, one is true. |
| 今生若遇顿教门，忽悟自性见世尊。 |
If in this life one encounters the gate of sudden teaching, one may suddenly awaken to one’s own nature and see the World-Honored One. |
| 若欲修行觅作佛，不知何处拟求真？ |
If you wish to cultivate practice and seek to become a Buddha, not knowing where can you intend to seek the true? |
| 若能心中自见真，有真即是成佛因。 |
If you can see the true for yourself within your mind, possessing the true is the cause of attaining Buddhahood. |
| 不见自性外觅佛，起心总是大痴人。 |
Those who do not see their own nature and seek the Buddha outside are, in every thought, greatly deluded people. |
| 顿教法门今已留，救度世人须自修。 |
The dharma gate of sudden teaching has now been left behind; to save people of the world, one must cultivate it for oneself. |
| 报汝当来学道者，不作此见大悠悠。[二二] |
I tell you, future students of the Way: without this view, you will drift on in great confusion. [22] |
| 师说偈已，告曰，汝等好住，吾灭度后，莫作世情悲泣雨泪，受人吊问，身著孝服，非吾弟子，亦非正法。但识自本心，见自本性，无动无静，无生无灭，无去无来，无是无非，无住无往。恐汝等心迷，不会吾意，今再嘱汝，令汝见性。吾灭度后，依此修行，如吾在日。若违吾教，纵吾在世，亦无有益。[二三]复说偈曰： |
Having spoken the verse, the Master said, “All of you, take good care. After my passing, do not act with worldly grief, weeping and shedding tears, receiving condolences from others, or wearing mourning garments. Such people are not my disciples, nor do they accord with the true Dharma. Simply recognize your own original mind and see your own original nature: neither moving nor still, neither arising nor ceasing, neither coming nor going, neither right nor wrong, neither abiding nor departing. I fear that your minds may be deluded and fail to understand my meaning, so I again instruct you, enabling you to see your nature. After my passing, cultivate in accordance with this; it will be as though I were still alive. If you go against my teaching, then even if I were still in this world, there would be no benefit.” [23] He again spoke a verse: |
| 兀兀不修善，腾腾不造恶。 |
Steadfast and unmoving, do not cultivate goodness; at ease and untroubled, do not create evil. |
| 寂寂断见闻，荡荡心无著。[二四] |
Quiet and still, cut off seeing and hearing; vast and open, let the mind have no attachment. [24] |
| 师说偈已，端坐至三更，忽谓门人曰：吾行矣。奄然迁化，于时异香满室，白虹属地，林木变白，禽兽哀鸣。十一月，广韶新三郡官僚，洎门人缁白，争迎真身，莫决所之。乃焚香祷曰：香烟指处，师所归焉。时香烟直贯曹溪。 |
After speaking the verse, the Master sat upright until the third watch of the night. Suddenly he said to his disciples, “I am going.” Then he quietly passed away. At that time an extraordinary fragrance filled the room, a white rainbow stretched down to the earth, the forest trees turned white, and birds and beasts cried mournfully. In the eleventh month, officials of the three prefectures of Guang, Shao, and Xin, together with monastic and lay disciples, contended to receive the true body, but could not decide where it should go. They then burned incense and prayed, “Wherever the incense smoke points, there the Master shall return.” At that time, the incense smoke rose straight toward Caoxi. |
| 十一月十三日，迁神龛，并所传衣钵而回。次年七月二十五日出龛，弟子方辩，以香泥上之。门人忆念取首之记，遂先以铁叶漆布，固护师颈入塔。忽于塔内，白光出现，直上冲天，三日始散。韶州奏闻，奉敕立碑，纪师道行。 |
On the thirteenth day of the eleventh month, they moved the shrine containing his remains, together with the robe and bowl that had been transmitted, back there. On the twenty-fifth day of the seventh month of the following year, they brought the body out of the shrine, and the disciple Fangbian covered it with fragrant clay. Remembering the prophecy concerning the taking of the head, the disciples first protected the Master’s neck with iron sheets and lacquered cloth before placing him in the stūpa. Suddenly, white light appeared within the stūpa and shot straight up into the sky; it dispersed only after three days. The authorities of Shaozhou reported this to the throne, and by imperial decree a stele was erected to record the Master’s conduct in the Way. |
| 师春秋七十有六，年二十四传衣，三十九祝发，说法利生，三十七载，得旨嗣法者，四十三人，悟道超凡者，莫知其数。达摩所传信衣，[二五]中宗赐磨衲宝钵，及方辩塑师真相，并道具等，主塔侍者尸之，永镇宝林道场，流传坛经，以显宗旨。此皆兴隆三宝，普利群生者。 |
The Master lived to the age of seventy-six. He received the robe at twenty-four, shaved his head at thirty-nine, and for thirty-seven years expounded the Dharma and benefited living beings. Forty-three people received authorization to succeed to the Dharma; the number of those who awakened to the Way and transcended the ordinary is unknown. The robe of faith transmitted by Bodhidharma, the jeweled bowl and patched robe bestowed by Emperor Zhongzong, the true likeness of the Master made by Fangbian, and the Master’s ritual implements were all entrusted to the stūpa attendant for perpetual preservation at the Baolin place of practice. The Platform Sūtra was transmitted to make manifest the essential teaching. All this serves to flourish the Three Jewels and universally benefit the multitude of living beings. |
| （注：以下为二祖述旨） |
(Note: What follows is the exposition of the essential meaning by the Second Patriarch.) |
| 【一】 此品首言法用，非为利他，兼以利己，凡能起用者，即是得体之证，大乘佛法，在大机大用，所以用于世法，无不圆通也。世间一切苦闷烦恼，不外人事往来相对。 |
[1] This section first speaks of the functioning of the Dharma: it is not solely for benefiting others, but also benefits oneself. Whoever can bring forth this functioning thereby demonstrates attainment of the essence. Mahāyāna Buddhadharma lies in great capacity and great functioning; thus, when applied to worldly dharmas, there is nothing it cannot penetrate perfectly. All the distress, suffering, and afflictions of the world arise from nothing beyond interpersonal dealings and mutual confrontation. |
| 一曰硬碰，彼此相逆而不让，即与自己，亦固执不退，故不能化除，此以退让为解除；二曰塞窒，以各执一见，无通融余地，两皆窒碍，此以解化为用，如人丛中挤塞不开，势难直行，般若妙用，在顺之而曲，绝不与逆，则自然 |
First is hard collision: each side opposes the other and refuses to yield; one is likewise obstinately attached to one’s own position and will not retreat, so the matter cannot be dissolved. Here yielding is the means of release. Second is blockage: each clings to a single view, leaving no room for accommodation; both sides are obstructed. Here one uses understanding and transformation, as when people are jammed together in a crowd and cannot move through it: it is difficult to proceed straight ahead. The wondrous function of prajñā is to follow the situation and bend rather than oppose it, and one will naturally find a way through. |
| 而通矣；三曰拘守，彼以我见坚固，拘守不变，执有定法，此以无住为宗，我不拘守，彼自无力，彼之定法，自然为我所变矣，故随机而应，所以化之也。般若者，化世法以出世也，苦恼为入世，出世则无苦矣。但无苦则无以转乐，总以不离自性，故能如如。 |
Third is rigid adherence: the other person’s view of self is firmly fixed, and they cling unchangingly to it, holding that there is a fixed dharma. Here non-abiding is taken as the principle. If I do not cling, the other has no power over me, and that person’s fixed dharma will naturally be transformed by me. Thus one responds according to the occasion and thereby transforms them. Prajñā transforms worldly dharmas so that one may transcend the world. Suffering belongs to involvement in the world; to transcend the world is to be free of suffering. Yet without suffering there is no means to turn toward joy. In all cases, one must not depart from one’s own nature; thus one can remain such as one is. |
| 【二】 传法灌顶者，师资之教授法也，在其已证实相，能知自己之习性，而以衡他人之习性者，方可以为师。证实相为得根本智，通达他人习性，由妙观起用为后得智，此即他心通也。 |
[2] Dharma-transmission empowerment is the method of instruction between master and disciple. Only one who has realized the true aspect of reality, knows one’s own habitual tendencies, and can assess the habitual tendencies of others may serve as a master. Realizing the true aspect of reality is to attain fundamental wisdom; penetrating the habitual tendencies of others, and bringing it into function through wondrous contemplation, is differentiated wisdom. This is precisely the supernormal power of knowing others’ minds. |
| 凡能察见对方为何种根器者为慧眼，用何法以引度之者为法眼，总名漏尽智，天眼其次也，为人师者必具此二眼，方可传授度人之法。六祖以诸人不同余人，各堪为一方师，故以法教之，盖必自己受用，始可以利他耳，否则彼此误失宗旨，为害非浅矣。 |
To discern what kind of capacity another person possesses is the wisdom eye; to know what Dharma to employ in guiding and liberating that person is the dharma eye. Together these are called the wisdom of exhausted outflows; the heavenly eye is secondary to them. Anyone who serves as a teacher must possess these two eyes before transmitting a Dharma that liberates people. Because the Sixth Patriarch saw that these people differed from others and that each could serve as a teacher in one region, he taught them the Dharma. One must first receive its benefit oneself before one can benefit others. Otherwise, both parties may lose the essential teaching, and the harm will not be slight. |
| 【三】 佛为一大事因缘，非仅自了已也，盖利他正以自利，所资以习练也，惟既欲度他，不得不用法，用法正所以破彼法见，归于空寂。 |
[3] The Buddha appeared for the one great cause and condition; it was not merely for his own liberation. Benefiting others is precisely self-benefit, and it depends upon cultivation and training. Yet since one wishes to liberate others, one cannot avoid using dharmas; and the very purpose of using dharmas is to break their attachment to dharmas and return them to empty quiescence. |
| 取对法者，对中之对也，以来者必抱有一见，如问如何是西来意，即其意中抱有此见而极坚固，今以庭前有柏树凭空指之，先使其茫然，撇开此西来意，松其意境，由坚固而活泼，化除执见，入于圆观，其机能契合者，则自会相应矣。 |
Using a responsive dharma means meeting an opposition with an opposition. Whoever comes must be holding some view. For instance, when someone asks, “What is the meaning of the Patriarch’s coming from the West?” that person holds this view in mind with great firmness. Now, by pointing without explanation to the cypress tree in the courtyard, one first leaves the person bewildered, causing them to set aside this meaning of coming from the West and loosen the confines of their mental state. What was fixed becomes lively; attachment to views is dissolved, and one enters comprehensive contemplation. If the person’s capacity can accord with it, they will naturally respond. |
| 倘复胶执于树，则病不可为矣，不必徒劳口舌也。此是以对为破，以破为引，祖师之用心亦良苦矣。来去相因者，言一则借用三科法门，而又尽扫除之也。更无去处一语，何等灵妙，可知诸法空相，仍归到本来不可得之性田。 |
But if they become rigidly attached to the tree, then the illness is incurable, and there is no need to waste words. This uses opposition to break through, and breaking through to guide. The patriarchs’ intentions were indeed most painstaking. “Coming and going condition one another” means that the threefold classification of dharma gates is provisionally used and then completely swept away. The phrase “there is nowhere further to go” is wonderfully efficacious indeed. It shows that the empty characteristics of all dharmas still return to the original field of nature, which cannot be grasped. |
| 此即宗旨也。开示之法，如救人须彻，断无中道而废，为德不卒也。授之以法，实不得已，总要谨防其死执成病，不问其能领受不领受，必尽我说以杜后弊，万不可不示其究竟也。切莫轻其初学，视为高深而秘之，爱之适以误之也，盖开示与许可不同，许可原不应早，不应轻率，但于究竟处，不妨再三开示，使勿忘本来，此即教法也。 |
This is the essential teaching. The method of instruction must be thorough, just as saving a person must be thorough; one must never abandon the work halfway and fail to complete one’s virtue. Giving Dharma instruction is truly a last resort, but one must always guard against a person’s rigid attachment turning into illness. Whether or not they can receive it, one must fully explain what one has to say in order to prevent later problems; one must never fail to reveal the ultimate meaning. Do not slight beginners or withhold it because you regard it as too profound and secret; to cherish them in this way is precisely to mislead them. Instruction differs from authorization. Authorization should not be given early or lightly; but regarding the ultimate point, there is no harm in explaining it repeatedly, so that they do not forget the original. This is the teaching of the Dharma. |
| 【四】 自性中有何对法乎？自性中本来空寂，毕竟无法可对，第业由幻心所建，仍当借幻法以对治之，一切起于空，一切仍归于空耳。于空性中，暂起对法，随境而立，过后成空，知此则用法时，方不被法缚而为妙用矣。 |
[4] What responsive dharma could there be within one’s own nature? One’s own nature is originally empty and quiescent; ultimately there is no dharma to oppose. Yet karma is constructed by the illusory mind, and one must still borrow illusory dharmas to counteract it. Everything arises from emptiness, and everything returns to emptiness. Within empty nature, one temporarily raises responsive dharmas, establishing them according to circumstances; once the occasion has passed, they become empty. Knowing this, when using dharmas one will not be bound by dharmas, and they become wondrous functions. |
| 【五】 此段妙在解用则贯通一切，于法而离法，如医家用药，纯乎有主，动用自如，若全著相，即长邪见，若全执空，即长无明，此四句，真尽般若之妙用矣。 |
[5] The excellence of this passage lies in the fact that understanding its function penetrates everything. One employs dharmas while remaining free from dharmas, like a physician using medicine with complete mastery and applying it freely. If one is wholly attached to appearances, wrong views increase; if one is wholly attached to emptiness, ignorance increases. These four sentences fully express the wondrous functioning of prajñā. |
| 总之对人用法，切勿先有成见，于性空中，自得无量智慧，他心智实由此而起，否则失却方便，即非师资。此法虽以度人，实能自度，度尽众生方成佛者，了达一切众生之习性也，亦即扫除自己之习性也。此见性后用功之法也，行者当时时体念此意，心行纯熟，妙用斯具，且可悟入相对缘空之理，自无所取执，而用不离体矣。 |
In short, when applying dharmas to others, never begin with preconceived views. Within the emptiness of nature, one naturally attains immeasurable wisdom; the wisdom of knowing others’ minds truly arises from this. Otherwise, one loses skillful means and cannot be a master. Although this Dharma is used to liberate others, it truly liberates oneself as well. To liberate all sentient beings and thereby attain Buddhahood means to understand the habitual tendencies of all sentient beings; it also means sweeping away one’s own habitual tendencies. This is the method of practice after seeing one’s nature. Practitioners should constantly embody and reflect upon this meaning. When the conduct of mind becomes thoroughly mature, wondrous functioning will be present; moreover, one may awaken to the principle that conditioned opposites are empty, naturally grasping at nothing, while function does not depart from essence. |
| 【六】 不立文字语言者，非废之也，文字乃纸上之语言，语言乃口上之文字，凡有可思议而欲表扬之者，不赖文字，即藉语言，至不可思议处，非文字可表，非语言可到，则文字语言，又将何所施也！所谓言语道断者，以心行处灭也，心有所行，即有法可以思议，然后语言不断矣。 |
[6] Not establishing written words and language does not mean discarding them. Writing is language on paper, and language is writing spoken aloud. Whenever something can be conceived and is to be expressed, one relies on writing or language. But at the point that is inconceivable, it cannot be expressed by writing or reached by language—what use, then, can writing and language have? What is called “the path of language is cut off” means that the activity of mind has ceased. Whenever the mind has an activity, there is a dharma that can be conceived; only then is language not cut off. |
| 今人禅习深厚，动辄好高骛远，特要表示禅宗之高妙，岂知高妙处，就在寻常，凡动静语默，无一处不是语言文字。大声隆隆，如雷灌耳，不会的终是茫然，五千退席者，佛亦无可奈何耳。 |
People today may have a deep grounding in Chan practice, yet at every turn they aspire to lofty and distant things, bent on displaying the loftiness and subtlety of the Chan school. They do not realize that its loftiness and subtlety lie precisely in the ordinary: in movement and stillness, speech and silence, there is nowhere that is not language and words. Though the voice may thunder like thunder pouring into one’s ears, those who do not understand remain bewildered in the end. Even the Buddha could do nothing about the five thousand who left their seats. |
| 【七】 道性二字，宜分晰解之，性则周遍法界，无一处不是性，即无一处不是道。此由性体中起诸道用，何等活泼圆融！若守于百物不思，以为空寂，不知守即有事，著于空寂者，著即不空，以用不流通，道即窒碍，此岂真如实相耶！ |
【7】 The two characters dao and xing should be clearly distinguished and explained. Nature pervades the dharma realm; there is nowhere that is not nature, and thus nowhere that is not the Way. From the substance of nature arise all the functions of the Way—how lively and perfectly interpenetrating they are! If one abides in a state in which one thinks of nothing among the hundred things, taking it to be empty quiescence, one does not realize that abiding itself is already an affair. Whoever clings to empty quiescence: that very clinging is not emptiness. When functioning does not flow freely, the Way is obstructed. How could this be suchness or the true aspect of reality? |
| 【八】 经云如是知，如是见，如是信解，即依此所说之妙用而行之也。又经云不生法相，即不离于无住之性体，妄立法见也，此即不失宗旨。 |
【8】 The sūtra says, “Thus know, thus see, thus believe and understand”: this means practicing in accordance with the wondrous functioning explained here. The sūtra also says, “Do not give rise to dharma appearances”: this means not departing from the non-abiding substance of nature by falsely establishing views of dharmas. In this way, one does not lose the essential principle. |
| 【九】 成中道义，此又方便说也，须知两边既舍，中道亦无可立也，中道亦相因而成，正幻法之一来去耳，此篇是破对方执法见，即除法病之总诀，以来者必先有一见，此见即是其病，前云开示悟入，此是开法，开其我见之门，而示以正路。开示二字，有赖于师，悟入二字，全在自己矣。 |
【9】 “Accomplishing the meaning of the Middle Way” is also an expedient expression. One must understand that once the two extremes are abandoned, there is no Middle Way to be established either. The Middle Way, too, arises dependently; it is merely one coming and going among illusory dharmas. This passage refutes the other party’s attachment to views of dharmas and gives the essential instruction for curing the disease of dharmas. Whoever comes must first hold some view, and this view is precisely the disease. Earlier it spoke of opening, showing, awakening, and entering. This is opening the Dharma: opening the door of self-view and showing the correct path. The words “opening” and “showing” depend on the teacher; “awakening” and “entering” depend entirely on oneself. |
| 【一〇】 爱根是生死之本，爱根即属于痴，痴属于无慧，无慧由于根本未明，明根本者，明无生义也，了达无生，即知人本来无生，安得有死？所言生死者，乃幻躯之幻生幻灭幻来幻去而已，知一切是幻而非幻之法性，本无生 |
【10】 The root of attachment is the basis of birth and death. This root of attachment belongs to ignorance; ignorance belongs to the absence of wisdom; and the absence of wisdom is due to not having clarified the root. To clarify the root is to clarify the principle of the unborn. Once one fully comprehends the unborn, one knows that people are originally unborn—how, then, could there be death? What is called birth and death is merely the illusory arising and ceasing, coming and going, of an illusory body. Knowing that all is illusory, and that the dharma nature which is not illusory originally has no arising, |
| 灭去来，则今日有此幻身时，不可执以为生，而他年幻身变灭时，又何必执以为死也，既无生死，我又安得而起憎爱也，数年山中修道，本修个毁誉不动，哀乐不生，今闻祖欲离世而皆涕泣，事为悲祖，意实爱己，仍未忘我，以拂我意而使我不安也。 |
cessation, coming, or going, one should not cling to the present illusory body as birth, nor, when this illusory body changes and perishes in later years, need one cling to it as death. Since there is no birth or death, how could I give rise to aversion or attachment? For several years they cultivated the Way in the mountains, intending to cultivate freedom from being moved by praise or blame and freedom from the arising of sorrow or joy. Yet now, hearing that the Patriarch wished to leave the world, they all wept. Outwardly, it was grief for the Patriarch; inwardly, it was attachment to themselves. They had still not forgotten the self, for his departure went against their wishes and made them uneasy. |
| 祖言若知我去处，即不合悲泣，此言若知法性本无生灭来去，即不当有此情见也。何也？以一切无有真耳。又神会神情不动，亦无涕泣，是否即可据以为见性耶？未可必也。 |
The Patriarch said, “If you knew where I am going, you should not grieve and weep.” This means that if one knew that dharma nature originally has neither arising nor cessation, coming nor going, one should not give rise to such emotional views. Why? Because nothing whatsoever is real. Shenxiu’s expression also remained unmoved, and he shed no tears; but can this alone be taken as proof that he had seen his true nature? Not necessarily. |
| 盖见性非外表可测，神会以众人涕泣，故特以对治之，至真见性者，泣亦得，不泣亦得，泣者，动而不动也，不泣者，亦动而不动也，动而不动者，遇境不惑，足以转化之也。 |
For seeing one’s true nature cannot be measured from outward appearances. Because everyone was weeping, Shenxiu deliberately responded in a counteractive way. But one who truly sees one’s nature may weep, or may not weep. To weep is movement without movement; not to weep is likewise movement without movement. Movement without movement means not being deluded when encountering circumstances, and thus being able to transform them. |
| 未见性人，见境而动，动即无法转化，或硬压不动，是不动而动也，故非外表可定，若据此而定，则门下见性者，只神会一人，有此理乎。当知六祖为未断爱根及后来人说法，故如此云云耳，不可不知。 |
Those who have not seen their true nature are moved when they encounter circumstances; once moved, they cannot transform them. Or they forcibly suppress themselves from moving—this is non-movement that is itself movement. Therefore, it cannot be determined from outward appearances. If it were, among the Patriarch’s disciples Shenxiu alone would have seen his true nature; could that be so? One should understand that the Sixth Patriarch spoke thus for those whose root of attachment had not been cut off, and for later generations. This must be understood. |
| 【一一】 偈意一切无有真者，言一切尽幻，无有真实，不可执取于真而成见，若立有真见，是见即又非真矣。当知汝自己本自有真，只要离假即是真，以幻去则真自显也。 |
【11】 The verse means that nothing whatsoever is real: everything is wholly illusory and without true reality. One must not cling to “the real” and thereby form a view. If one establishes a view that there is something real, that view itself is no longer real. You should know that you yourself inherently possess what is real. You need only leave behind the false, and that is the real; when illusion departs, the real naturally becomes manifest. |
| 倘自心不能离于假，又从何处得见汝之真耶？故有情者，即能了达动义，善为解释，凡无情之物，即不能动，更不解动，今修不动行者，非如无情之不动，而觅真不动者，当从动上见不动，动为用，不动为体，用不离体，动亦仍归于不动耳，以本不污染也，毕竟清净也。 |
If your own mind cannot leave behind the false, from where could you see your own reality? Therefore, sentient beings can comprehend the meaning of movement and explain it well. Inanimate things cannot move, much less understand movement. Those who now cultivate the practice of non-movement should not be unmoving like inanimate things. Those seeking true non-movement should see non-movement within movement. Movement is function; non-movement is essence. Function does not depart from essence, and movement still returns to non-movement, for it is fundamentally unstained and ultimately pure. |
| 不动是不动者，言不动原是不动之物，以原来无情无佛种也。能善分别相者，是言见性人用中动也。彼能于性体第一义中，无住无著，动而不动也。能作如是圆通无住之见，斯即真如妙用矣。 |
“Non-movement is non-movement” means that non-movement is originally the state of inanimate things, which from the outset have neither sentience nor Buddha-nature. “Able to distinguish appearances well” means that one who has seen their true nature is active in function. Within the ultimate meaning of the substance of nature, such a person neither abides nor clings, and is active yet unmoved. To be able to form such a perfectly interpenetrating, non-abiding view is the wondrous functioning of suchness. |
| 报诸学道人，须努力以明道，意在大乘门中，莫执取于智，要知无智无得，方合真如不动之义，以取智亦生死也，故同参修道，心相印者，即可与共论，不相印者，诤又何益？合掌令欢喜可矣。因彼未必能会，徒增烦恼耳。 |
I inform all practitioners of the Way: you must strive to clarify the Way. The meaning is that, within the gate of the Mahāyāna, do not cling to wisdom. Know that with no wisdom and nothing attained, one accords with the meaning of suchness and non-movement; for seeking wisdom is also birth and death. Thus, among companions cultivating the Way, those whose minds mutually confirm one another may discuss it together. With those whose minds do not mutually confirm one another, what benefit is there in disputing? Simply join your palms and let them be pleased. They may not understand, and it would only increase afflictions. |
| 此宗以毕竟空净为旨，空则无事可诤，有诤即未空，失却道意，且有诤则执，执则逆自性，枉立生死，殊无谓也。此一篇偈，言简意净，主意在止诤，祖亦明知末世多诤，反多自误，且以误人，故云于法见有不合处当正之，若机未契，切莫与逆，且悲悯之，勿与诤可也。 |
This school takes ultimate emptiness and purity as its essential principle. In emptiness there is nothing to dispute; wherever there is dispute, emptiness has not been realized, the intent of the Way has been lost, and one has become attached. Attachment runs counter to one’s intrinsic nature and vainly establishes birth and death; it is utterly pointless. This verse is concise in expression and pure in meaning, its main intent being to stop disputes. The Patriarch also clearly knew that in the degenerate age there would be many disputes, through which people would all the more mislead themselves and others. Therefore, he said that where views of dharmas are improper, they should be corrected; but if capacities do not accord, never oppose them. Instead, have compassion for them and do not dispute. |
| 【一二】 摄心依法而修，正自己大事，莫再管他人闲事而自误，斯真所以报六祖之恩矣。 |
【12】 Gather in the mind and cultivate according to the Dharma. This is one’s own great matter. Do not again concern yourself with others’ idle affairs and thereby mislead yourself. This is truly how one repays the Sixth Patriarch’s kindness. |
| 【一三】 六祖特意点明是名正法，可见正法像法末法，非尽关于时间，不必定指最初五百年为正法而今则为末法也，正法以心地为主，像法以名相为务，末法则并相亦废弃之矣。 |
【13】 The Sixth Patriarch deliberately pointed out that this is called the True Dharma. This shows that the True Dharma, Semblance Dharma, and Degenerate Dharma are not wholly matters of time. One need not necessarily identify the first five hundred years as the period of the True Dharma and the present as the Degenerate Dharma. The True Dharma takes the mind-ground as primary; Semblance Dharma makes names and appearances its concern; and Degenerate Dharma abandons even appearances. |
| 佛法通三世，今之学佛者，至少已在一佛二佛所种诸善根，非指去恶向善而言，根即五根，非心地而何，下言信根纯熟，即是信心成就，堪任大事者，全是心地正法也。 |
The Buddhadharma extends through the three divisions of time. Those who study Buddhism today have, at the very least, planted various wholesome roots before one or two Buddhas. This does not mean merely turning from evil toward good. “Roots” means the five faculties; what else could they be but the mind-ground? The following phrase, “the faculty of faith is fully mature,” means that faith has been accomplished and one is fit to undertake a great matter. This is entirely the True Dharma of the mind-ground. |
| 【一四】 东土缘熟，是机缘已到也，六祖而后，正法大盛，由华而成果矣。达摩初祖为华，下五位祖师是叶，华叶而后，必有其果，是暗切以后之正宗。上二句言因，第三句言缘，第四句言果，到此则衣钵无所用矣。 |
【14】 “Conditions in the eastern land have ripened” means that the right opportunity has arrived. After the Sixth Patriarch, the True Dharma flourished greatly, and the flower bore fruit in China. Bodhidharma, the First Patriarch, was the flower; the following five Patriarchs were its leaves. After flower and leaves, there must be fruit. This alludes to the orthodox lineage that followed. The first two lines speak of the cause, the third of the condition, and the fourth of the fruition. At that point, the robe and bowl were no longer of use. |
| 故天下无论何事，都有时节因缘，徒劳何益？况此惊天动地之大事乎！此意用于事上，足以帮助定力不少，盖随缘而施，但慎于因，莫计于果，转一切定业者，只此空力耳，故曰无筋空力大无比也。 |
Thus, whatever happens in the world has its time and conditions; what benefit is there in fruitless effort? How much more so in a great matter that shakes heaven and earth! Applied to affairs, this principle can greatly assist meditative stability: act in accordance with conditions, but be careful regarding causes and do not calculate results. The power that transforms all fixed karma is simply this power of emptiness. Hence it is said that the strength of emptiness, though without sinews, is incomparably great. |
| 【一五】 一相三昧者得其体也，一行三昧者起其用也，一相即是无相，一心即是无心，于一切处，常见空寂之体，自无憎爱取舍成坏诸法见，虚灵澹泊，此一相三昧成就，已不变而可随缘者也，一行者，一直如是不变易也，于 |
【15】 One-Mark Samādhi realizes the essence; One-Act Samādhi gives rise to its function. One mark is no mark; one mind is no mind. In every circumstance, one constantly sees the essence of empty quiescence. Naturally there arise no views of dharmas involving aversion or attachment, acceptance or rejection, formation or destruction. Empty, numinous, and tranquil—this is the accomplishment of One-Mark Samādhi: unchanging, yet able to accord with conditions. One-act means continuously remaining thus, without alteration. |
| 一切处，不问动静语默，行住坐卧时，常不离此空寂之体，虽起憎爱取舍成坏诸法见，为应一时故，终不执取于法，所谓直心纯一，虚灵活泼，此一行三昧成就，能随缘而毕竟不变者也。 |
In every circumstance, whether moving or still, speaking or silent, walking, standing, sitting, or lying down, one never departs from this essence of empty quiescence. Even if views of dharmas involving aversion or attachment, acceptance or rejection, formation or destruction arise in response to temporary circumstances, one never clings to dharmas. This is what is called a direct mind, pure and unified, empty, numinous, and lively. This is the accomplishment of One-Act Samādhi: able to accord with conditions while ultimately remaining unchanged. |
| 此二三昧不可分也，故曰其法无二，心即如是，一既本来清净，一切亦即清净矣。斯名为道，更何必执取净观，求空其心乎？此观与空，稍稍著意，即有法见，枉立取舍，转成法缚，是未证一相而未圆一行者也。 |
These two samādhis cannot be separated; hence it is said that this Dharma is not two, and the mind is just so. Since the One is originally pure, all is therefore pure. This is called the Way. Why then cling to pure contemplation or seek to empty the mind? Once one gives even slight deliberate attention to such contemplation and emptiness, one has a view of dharmas, vainly establishes acceptance and rejection, and instead becomes bound by dharmas. This is one who has not realized One-Mark Samādhi and has not perfected One-Act Samādhi. |
| 于此反省，此即我未见实相之据，不曰明道，以体既不得，用亦不起也。 |
Reflecting upon this, it is evidence that I have not seen the true aspect of reality. It is not called clarifying the Way, for when the essence has not been realized, its function cannot arise either. |
| 彼苦行数十年，终不得究竟者，即是下手错误，不由一相三昧上证入，徒欲法一行三昧之假自在，其颠倒悖逆可知，成就种智，不亦难乎？又祖云，具三昧者，真成净土，今之修净土者众矣，是否由此证入，此即阿鞞跋致之境也，生西之资量也，奈何可分家也，佛之旨，岂有二义哉？ |
Those who practice asceticism for decades yet ultimately fail to attain the ultimate are mistaken at the outset. They do not enter realization through One-Mark Samādhi, but vainly seek the false freedom of One-Act Samādhi; their inversion and perversity are evident. How could they easily accomplish the wisdom of all aspects? The Patriarch also said that one endowed with these samādhis truly accomplishes the Pure Land. There are now many who cultivate the Pure Land, but do they enter realization through this? This is the state of non-retrogression and the provisions for rebirth in the West. How can these be divided into separate schools? How could the Buddha’s intent have two meanings? |
| 【一六】 此品全神贯注，最为精要，由第一品中，菩提自性，本来清净，但用此心，直了成佛，一直贯通，真是细演直了之法，婆心苦口，慈悲之至矣。此四句可称最后咐嘱，为天下人决定宗旨，增长无数道力与胆量，若此而再有疑者，真罪孽深重者矣。我人得闻胜法，遇此胜缘，不知几生修到也。 |
【16】 This section is wholly focused and is most essential. From the first section’s statement, “Bodhi-nature is originally pure; simply use this mind, and directly realize Buddhahood,” it proceeds throughout without interruption. It truly gives a detailed exposition of the method of direct realization, speaking with the utmost care and compassion. These four lines may be called the final injunction, the decisive essential principle for all people. They increase immeasurable strength and courage for the Way. If one still has doubts after this, one’s karmic offenses are indeed grave. That we have heard this supreme Dharma and encountered these excellent conditions—who knows through how many lives this has been cultivated? |
| 【一七】 四句偈为六祖普传衣钵之偈，四十三人中，无论何人，悟之者，即可承其法统，意为一切有情皆是佛种，遇缘即发，然必顿悟，心华开已，决定成佛，此全经之旨也。 |
【17】 The four-line verse is the Sixth Patriarch’s verse for universally transmitting the robe and bowl. Among the forty-three persons, whoever awakens to it may inherit his Dharma lineage. Its meaning is that all sentient beings possess Buddha-nature; when conditions are encountered, it manifests. Yet there must be sudden awakening: once the flower of the mind has opened, Buddhahood is certain. This is the intent of the entire sūtra. |
| 【一八】 此段十句，前四句说个本来清净之体，中四句说非功用之功用，所谓道在心悟，不在坐也，末二句说悟后保任之法，妙在努力不著意，此事本重轻不得，呆板不得，闷苦不得，放松不得，非有大福量人，不足以当之也。 |
【18】 This passage has ten lines. The first four speak of the originally pure essence; the middle four speak of functioning without contrivance, as the saying goes: the Way is realized in the mind, not in sitting. The final two speak of safeguarding realization after awakening. Its subtlety lies in striving without deliberate contrivance. This matter cannot be treated as weighty or light, rigidly or gloomily, nor can one relax one’s effort. Without a person of great blessings and capacity, one cannot undertake it. |
| 【一九】 有道者得，无心者通，须知有道者，未必即得也，以有有道之心，有可得之念，法意宛立，未入无心之境，不得会通之耳。 |
【19】 Those who have the Way attain it; those without mind penetrate it. You should know that one who has the Way does not necessarily attain it, for if one has the thought of having the Way and the notion of something attainable, the intention of dharmas still stands. One has not entered the state of no-mind and therefore cannot penetrate it. |
| 六祖此语，第一句所以顺破众人有道之见，第二句所以逆破众人有心之病，顺破者顺其见而解之也。意谓正法眼藏，非可付授，道若可传，不名正法，有道者，须深明此义之人，由于自证，方可得之，非尔等所云之道也。 |
In these words of the Sixth Patriarch, the first sentence refutes, in accordance with their own view, people’s notion of having the Way; the second refutes, contrariwise, their disease of having mind. To refute in accordance with their view is to resolve it by following their own view. The meaning is that the Treasury of the True Dharma Eye cannot be handed over or transmitted. If the Way could be transmitted, it would not be the True Dharma. “Those who have the Way” are those who deeply understand this meaning and attain it through their own realization; it is not the Way of which you speak. |
| 逆破者，逆其意而开之也，彼既执取此见，即为有心，一相三昧之未成就，正由此病之所迷覆，意谓此义即不应问，问即失道意矣。尔只无心去，即通乎道，前此衣钵之争，门户之见，其病在未空其心，而从上佛祖，传至于今，无不合于心空一道，无心之妙，佛佛道同，递代流传，不容乖误，亦无有越此法门者也。 |
To counter by reversal means to open [a person] up by going against his intention. Since he already clings to this view, he is thereby acting with a mind of attachment; he has not yet accomplished the samādhi of one mark. It is precisely this sickness that obscures and deludes him. He thinks that this matter ought not to be questioned, and that to question it is to lose the meaning of the Way. You need only proceed without a mind of attachment, and you will accord with the Way. The earlier disputes over robe and bowl, and sectarian views, were sick because the mind had not been emptied. Yet all Buddhas and patriarchs, from above down to the present, have accorded with the single way of the empty mind. The wonder of no-mind is the same Way of every Buddha, transmitted from generation to generation; it must not be distorted or mistaken. Nor is there any dharma gate beyond this. |
| 【二〇】 此六祖特地表明正法祖位，世系流传，即正名定法之意，为后世人定宗旨，正法眼，争又何用哉！故曰递代流传，毋令乖误，此是正咐嘱，岂为老人自己？正为我辈，如是慈恩，将何以报耶？各有禀承下，拟加道体同一四字，以补充其义，言虽各有禀承，而道则一也，恐取文字者，误以为各有秘密矣。 |
【20】 The Sixth Patriarch here deliberately sets forth the patriarchal succession of the true Dharma and its transmission through the generations. This is the intent of correctly establishing names and determining the Dharma, thereby fixing the central tenet for later generations. Once the true Dharma eye is established, what use is there for contention? Hence he says, “Transmit it from generation to generation; do not allow it to go astray.” This is a proper injunction; how could it have been for the old man himself? It is precisely for people like us. How can we repay such compassion and grace? After the phrase “each has its own transmission,” I propose adding the four characters “the essence of the Way is one” to complete its meaning. Though each may have a distinct transmission, the Way itself is one. Otherwise, I fear that those who cling to words may mistakenly suppose that each has its own secret. |
| 如子贡之于孔子，曰夫子之文章，可得而闻焉。夫子之言性与天道，不可得而闻焉，不知夫子言性与天道，已备具于文章中，独子贡所不测耳。且性与天道，原非文章可表，然非文章，又将何以表之耶？ |
It is like Zigong’s relation to Confucius. He said, “The Master’s writings may be heard and known. But the Master’s words concerning human nature and the Way of Heaven cannot be heard and known.” He did not realize that the Master’s teaching on human nature and the Way of Heaven was already fully contained in those writings; only Zigong could not fathom it. Moreover, human nature and the Way of Heaven cannot fundamentally be expressed by writings; yet without writings, how could they be expressed? |
| 【二一】 汝等谛听下一段文字，义实未显，兹解释之。意谓后代迷人，都缘不识自性是佛，故尔暴弃，若识众生即具佛性，岂但我能成佛，即一切万恶众生，皆可成佛无疑，若此不识，则永与佛道相背，万劫不能见佛矣。 |
[21] The meaning of the passage beginning, “Listen carefully, all of you,” has not truly been made explicit, so I shall explain it here. It means that deluded people in later generations recklessly abandon [the Dharma] solely because they do not recognize that their own nature is Buddha. If they recognized that sentient beings themselves possess buddha-nature, then not only could I become a Buddha, but every sentient being, even the most evil, could unquestionably become a Buddha. If they do not recognize this, they will forever turn their backs on the Buddha Way and, through countless kalpas, will be unable to see the Buddha. |
| 吾今教汝等识自心即是佛性，欲求见佛，但问自己，识得自己心性实相，即是成佛，以与佛不二也，是下手第一方法，最为切要。近代迷人，都是自限，乃属众生自迷，非佛迷众生也。 |
I now teach you that knowing your own mind is itself buddha-nature. If you wish to see the Buddha, ask only yourself. To recognize the true reality of your own mind-nature is to become a Buddha, for it is nondual with the Buddha. This is the first method by which to begin, and it is of the utmost importance. Deluded people today all limit themselves. This is sentient beings deluding themselves; it is not that the Buddha deludes sentient beings. |
| 自性若悟，虽身居众生位，即已成佛，自性若迷，则此身本来是佛，枉入尘劳，而为众生，故能入平等性智者，众生而佛也。 |
If one awakens to one’s own nature, then even while one’s body occupies the position of a sentient being, one has already become a Buddha. If one is deluded about one’s own nature, then although this very body is originally Buddha, one enters the toil of the dusts in vain and becomes a sentient being. Therefore, one who can enter the wisdom of equality is a sentient being who is Buddha. |
| 邪迷险恶者，佛而众生也，以心若险曲，佛即隐于众生中，念念平直，当下即成佛道，只苦不熟，常易忘失，在未打成一片之时，似有往来进退耳，但终勿退失也。 |
Those who are perversely deluded and dangerous are Buddhas become sentient beings. If the mind is devious and crooked, the Buddha is hidden amid sentient beings. When every thought is even and straight, one immediately accomplishes the Buddha Way. The only difficulty is lack of familiarity: one often easily forgets and loses it. Before one has become continuous and undivided, there seem to be comings and goings, advances and retreats. But in the end, do not retreat or lose it. |
| 须知我心自是佛，此乃真佛，若汝自己不当作佛，又将从何处觅真佛耶？祖再切实告诫曰：汝等自心是佛，更莫狐疑，一切万法，皆从自性建立，更不少缺。 |
You must know that your own mind is itself Buddha; this is the true Buddha. If you yourself do not regard yourself as Buddha, where else will you seek the true Buddha? The Patriarch again earnestly admonishes: “Your own minds are Buddha; do not harbor further doubt. All myriad dharmas are established from self-nature, and nothing whatsoever is lacking.” |
| 于是再留自性真佛偈，复言后代之人，识此偈意，自见本心，自成佛道，正以后代众生修持多年，不得见性者，都是此病，自己不敢承当，以为谦退，不知当仁不让之义，若见他人有遵佛旨而努力或承当者，彼反以狂妄目之。 |
He then left behind another verse on the true Buddha of self-nature, saying again that people of later generations who understand the meaning of this verse will see their own original mind and themselves accomplish the Buddha Way. Those sentient beings of later generations who cultivate for many years without attaining the vision of their nature all suffer from this illness: they themselves do not dare to assume responsibility, considering this humility and self-effacement. They do not understand the principle that one should not yield when righteousness calls. If they see others following the Buddha’s intent, making effort, or assuming responsibility, they instead regard them as arrogant and presumptuous. |
| 此焦芽败种，杀人慧命之徒，不足与论第一义谛，然受其害者，亦由自己夙世法障深重，曾亦误人，故今生遇此恶因缘也。知此义者，其速忏悔哉。至于忏悔此等罪恶之法，只有自己发大心，发大愿，见性后，决定承当勿疑，方属有用，否则悠悠一世矣，哀哉。 |
Such people are scorched sprouts and rotten seeds, who destroy others’ wisdom-life; they are not worth discussing the ultimate truth with. Yet those harmed by them also suffer because their Dharma-obscurations from former lives are profound: they too have misled others, and thus in this life encounter these evil causes and conditions. Those who understand this meaning should quickly repent. As for the method of repenting such offenses, one need only arouse a great resolve and make great vows. After seeing one’s nature, one must certainly assume responsibility without doubt; only then is it of use. Otherwise, one will drift idly through an entire lifetime. How lamentable! |
| 【二二】 顿教法门今已留，此言佛法永永无尽，得之者如获无上至宝也。故四句偈顿可成佛，不在多也。倘复自弃，一生悠悠，岂不可惜。 |
[22] The dharma gate of sudden teaching has now been left behind. This means that the Buddhadharma will endure forever without end; those who obtain it are as though they had gained the unsurpassed treasure. Thus, one may suddenly become a Buddha through four lines of verse; abundance is unnecessary. If one instead abandons oneself and drifts idly through a lifetime, how regrettable that would be. |
| 【二三】 但识自本心下一段，正教人练无住之妙用，能无住者，必不落于二见，入不二门，方臻平等，天下从此太平矣。最后又言如我在日，则在世不在世，正复不二，一知成佛当仗自力，二破生死之见，三明佛法永永无尽，灵山一会，固俨然未散也。 |
[23] The passage beginning, “Only recognize your own original mind,” is precisely teaching people to cultivate the wondrous functioning of non-abiding. Whoever can abide nowhere will certainly not fall into the two views. Entering the gate of nonduality, one then reaches equality, and from this the world becomes peaceful. Finally, it also says, “as when I was alive”: whether present in the world or absent from it is precisely nondual. First, it makes known that becoming a Buddha depends upon one’s own efforts; second, it destroys the view of birth and death; third, it clarifies that the Buddhadharma endures forever without end. The assembly on Vulture Peak has indeed not dispersed. |
| 【二四】 此四句偈，至为精妙简捷，熟读之，可以随处练功，上二句空善恶二见也。倘能荡然无著，即无此二句，其妙用亦已尽之矣。惟第三句断字不妥，恐人误入于断灭见也。 |
【24】 These four lines of verse are exceedingly subtle, concise, and direct. By reciting them repeatedly, one may practice wherever one is. The first two lines empty the two views of good and evil. If one can be completely free of attachment, then there is no need even for these two lines, and their wondrous function has already been fully exhausted. Only the character “cut off” in the third line is inappropriate, for I fear that it may lead people mistakenly into an annihilationist view. |
| 以见闻万无可断之理，后世之修死定者，即误解此义，至为危险。昔大愚师曾改为见闻常寂则圆矣。嗣有人改断字为而字，意亦可用。总为避免断灭之病耳。 |
For seeing and hearing, in principle, cannot be cut off at all. Later generations who cultivate a dead samādhi have misunderstood this meaning, and this is extremely dangerous. Master Dayu once changed it to “Seeing and hearing are ever quiescent,” which makes it complete. Later, someone changed the character “cut off” to “and”; this meaning, too, may be used. All this is to avoid the fault of annihilationism. |
| 兹拟改为兮字，改心为而字，索性全用虚字以合虚灵之意，且四句本是说心，极言心不可得，故去心字可也，行者读至此处，亦不必著意可耳，岂但此也，即此拙著，即此坛经，乃至三藏十二部，亦如是无取无著可也，此但用此心直了成佛之旨也。 |
It is now proposed to change it to the character xi (兮), and to change xin (心) to the character er (而), simply using function words throughout to accord with the sense of empty numinosity. Moreover, the four lines originally speak of mind and emphasize in the strongest terms that mind cannot be obtained; therefore, it is permissible to remove the character mind. When practitioners read to this point, they need not fixate on it. Nor is this true only here: this humble work, this Platform Sūtra, and even the entire Tripiṭaka and its twelve divisions may likewise be neither grasped nor clung to. This merely employs this mind to directly comprehend the essential meaning of becoming a Buddha. |
| 【二五】 信衣者，取以为信，如官有印信也。衣系西域屈眴布也。前付方辩者，恐非此衣耳。 |
“Faith robe” means something taken as a token of trust, just as an official has a seal of authentication. The robe was made of quxun cloth from the Western Regions. The robe previously transmitted to Fangbian was perhaps not this robe. |
