六祖壇經 The Sixth Patriarch Platform Sutra

行由品第一 Chapter 1. Action and Intention

At one time the Great Master arrived at Pao Lin.

時，大師至寶林，韶州韋刺史與官
Magistrate Wei Ch’ü of Shao Chou and other local
僚入山請師出，於城中大梵寺講 officials climbed the mountain and invited the Master to
堂，為眾開緣說法。 come into the city to the lecture hall of the Ta Fan Temple
to speak the Dharma to the assembly.

師升座次，刺史、官僚三十餘人、 When the Master had taken his seat, the Magistrate and
over thirty other officials, more than thirty Confucian
儒宗學士三十餘人，僧尼道俗一千
scholars, and more than one thousand Bhikshus,
餘人，同時作禮，願聞法要。 Bhikshunis, Taoists, and laypeople, all made obeisance at
the same time, wishing to hear the essentials of Dharma.

大師告眾曰：善知識！菩提自性， The Great Master said to the assembly, “Learned

本來清淨；但用此心，直了成佛。 cultivators, the Bodhi true nature is originally clear and
pure. Simply use that heart, and you will straightaway
善知識！且聽惠能行由得法事意。
accomplish Buddhahood. Learned cultivators, listen
while I tell you about the actions and intentions by which
Hui Neng obtained the Dharma.”

惠能嚴父，本貫范陽，左降流於嶺 “Hui Neng’s stern father was originally from Fan Yang.
南，作新州百姓。此身不幸，父又 He was banished to Hsin Chou in Ling Nan, where he
became a commoner. Unfortunately, his father soon died,
早亡，老母孤遺，移來南海，艱辛 and his aging mother was left alone. They moved to Nan
貧乏，於市賣柴。 Hai and, poor and in bitter straits, Hui Neng sold wood in
the market place.”

時，有一客買柴，使令送至客店。 Once a customer bought firewood and ordered it

delivered to his shop. When the delivery had been made,
客收去，惠能得錢，卻出門外；見
and Hui Neng had received the money, he went outside
一客誦經。惠能一聞經語，心即開 the gate, where he noticed a customer reciting a Sutra.
悟。 Upon once hearing the words of this Sutra, Hui Neng’s
heart immediately opened to enlightenment.

Thereupon he asked the customer what Sutra he was

遂問：「客誦何經？」客曰：
reciting. The customer replied, “The Diamond Sutra.”
「《金剛經》。」復問：「從何所 Then again he asked, “Where do you come from, and why
來，持此經典？」客云：「我從蘄 do you recite this Sutra?” The customer said, “I come
州黃梅縣東禪寺來。其寺是五祖忍 from Tung Ch’an Monastery in Ch’i Chou, Huang Mei
大師在彼主化，門人一千有餘；我 Province. There the Fifth Patriarch, the Great Master
到彼中禮拜，聽受此經。大師常勸 Hung Jen dwells, teaching over one thousand disciples. I
went there to make obeisance and heard and received this
僧俗，但持《金剛經》，即自見 Sutra.” “The Great Master constantly exhorts the Sangha
性，直了成佛。」 and laity to uphold The Diamond Sutra. Then, they may
see their own nature and straightaway achieve
Buddhahood.”

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 Hui Neng heard this and desired to go and seek the
Dharma, but he recalled that his mother had no support.
惠能聞說，宿昔有緣，乃蒙一客取
From past lives there were karmic conditions which led
銀十兩與惠能，令充老母衣糧，教 another man to give Hui Neng a pound of silver, so that
便往黃梅參禮五祖。惠能安置母 he could provide clothing and food for his aging mother.
畢，即便辭違，不經三十餘日，便 The man instructed him further to go to Huang Mei to call
至黃梅，禮拜五祖。 祖問曰： upon and bow to the Fifth Patriarch. After Hui Neng had
「汝何方人？欲求何物？」 made arrangements for his mother’s welfare, he took his
leave. In less than thirty days he arrived at Huang Mei
and made obeisance to the Fifth Patriarch, who asked
him, “Where are you from and what do you seek?”

Hui Neng replied, “Your disciple is a commoner from

惠 能 對 曰 ： 「 弟 子 是 嶺 南 新 州 百 Hsin Chou in Ling Nan and comes from afar to bow to
姓，遠來禮師，惟求作佛，不求餘 the Master, seeking only to be a Buddha, and nothing
else.”
物。」

The Patriarch said, “You are from Ling Nan and are
祖言：「汝是嶺南人，又是獦獠， therefore a barbarian, so how can you become a
若為堪作佛？」 Buddha?”

Hui Neng said, “Although there are people from the north
惠能曰：「人雖有南北，佛性本無 and people from the south, there is ultimately no north or
南北；獦獠身與和尚不同，佛性有 south in the Buddha nature. The body of the barbarian
何差別？」 and that of the High Master are not the same, but what
distinction is there in the Buddha nature?”

The Fifth Patriarch wished to continue the conversation,

五祖更欲與語，且見徒眾總在左 but seeing his disciples gathering on all sides, he ordered
右，乃令隨眾作務。惠能曰：「惠 his visitor to follow the group off to work. Hui Neng said,
能啟和尚，弟子自心常生智慧，不 “Hui Neng informs the High Master that this disciple’s
離自性，即是福田。未審和尚教作 heart constantly produces wisdom and is not separate
何務？」 from the true nature. That, itself, is the field of blessing.
It has not yet been decided what work the High Master
will instruct me to do.”

The Fifth Patriarch said, “Barbarian, your faculties are

祖云：「這獦獠根性大利！汝更勿 too sharp. Do not speak further, but go to the back
言，著槽廠去！惠能退至後院，有 courtyard.” Hui Neng withdrew to the back courtyard
一行者，差惠能破柴踏碓。 where a cultivator ordered him to split firewood and
thresh rice.

More than eight months had passed when the Patriarch

經八月餘，祖一日忽見惠能，曰： one day suddenly saw Hui Neng and said, “I think these
「 吾 思 汝 之 見 可 用 ， 恐 有 惡 人 害 views of yours can be of use but fear that evil people may
汝，遂不與汝言，汝知之否？」惠 harm you. For that reason I have not spoken with you.
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能曰：「弟子亦知師意，不敢行至 Did you understand the situation?” Hui Neng replied,
堂前，令人不覺。」 “Your disciple knew the Master’s intention and has
stayed out of the front hall, so that others might not notice
him.”

One day the Patriarch summoned his disciples together

祖一日喚諸門人總來：「吾向汝 and said, “I have something to say to you: for people in
說：世人生死事大，汝等終日只求 the world, the matter of birth and death is a great one.
福田，不求出離生死苦海。自性若 “All day long you seek fields of blessings only; you do
not try to get out of the bitter sea of birth and death. If
迷，福何可救？
you are confused about your true nature, how can
blessings save you?”

“Each of you go back and look into your own wisdom

汝等各去自看智慧，取自本心般若 and use the Prajna-nature of your own original heart to
之性，各作一偈，來呈吾看。若悟 compose a verse. Submit it to me so that I may look at it.
“If you understand the great meaning, the robe and
大意，付汝衣法，為第六代祖。火 Dharma will be passed on to you and you will become the
急速去，不得遲滯！思量即不中 sixth patriarch. Hurry off! Do not delay! Thinking and
用，見性之人，言下須見。若如此 considering is of no use in this matter. When seeing your
者，輪刀上陣，亦得見之。」 own nature it is necessary to see it at the very moment of
speaking. One who does that perceives as does one who
wields a sword in the height of battle.”

The assembly received this order and withdrew, saying to

眾得處分，退而遞相謂曰：「我等 one another, “We of the assembly do not need to clear our
眾人，不須澄心用意作偈，將呈和 hearts and use our intellect to compose a verse to submit
尚，有何所益？神秀上座，現為教 to the High Master. What use would there be in this?”
授師，必是他得；我輩謾作偈頌， “Shen Hsiu is our senior instructor and teaching
transmitter. Certainly he should be the one to obtain it. It
枉用心力。」諸人聞語，總皆息
would be not only improper for us to compose a verse,
心，咸言：「我等已後，依止秀 but a waste of effort as well.”
師，何煩作偈？」

Hearing this, everyone put his heart to rest, and said,

神秀思惟：「諸人不呈偈者，為我 “Henceforth, we will rely on Master Shen Hsiu. Why vex
ourselves writing verses?” Shen Hsiu then thought, “The
與他為教授師，我須作偈將呈和
others are not submitting verses because I am their
尚；若不呈偈，和尚如何知我心中 teaching transmitter. I must compose a verse and submit
見解深淺？我呈偈意，求法即善， it to the High Master. “If I do not submit a verse, how will
覓祖即惡，卻同凡心，奪其聖位奚 the High Master know whether the views and
別？若不呈偈，終不待法。大難！ understanding in my heart are deep or shallow? “If my
大難！」 intention in submitting the verse is to seek the Dharma,
that is good. But if it is to grasp the patriarchate, that is
bad, for how would that be different from the heart of a
common person coveting the holy position? But, if I do
not submit a verse, in the end I will not obtain the
Dharma. This is a terrible difficulty!”

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五祖堂前，有步廊三間，擬請供奉 In front of the Fifth Patriarch’s hall were three corridors.
盧珍畫《楞伽經變相》，及《五祖 Their walls were to be frescoed by Court Artist Lu Chen
with stories from the Lankavatara Sutra and with pictures
血脈圖》，流傳供養。神秀作偈成
portraying in detail the lives of the five patriarchs, so that
已，數度欲呈；行至堂前，心中恍 the patriarchs might be venerated by future generations.
惚，遍身汗流，擬呈不得；前後經 After composing his verse, Shen Hsiu made several
四日，一十三度呈偈不得。秀乃思 attempts to submit it. But whenever he reached the front
惟：「不如向廊下書著，從他和尚 hall, his heart became agitated and distraught, and his
看見。忽若道好，即出禮拜，云是 entire body became covered with perspiration. He did not
dare submit it, although in the course of four days he
秀作；若道不堪，枉向山中數年，
made thirteen attempts. Then he thought, “This is not as
受人禮拜，更修何道？」 good as writing it on the wall so that the High Master
might see it suddenly. If he says it is good, I will come
forward, bow, and say, ‘Hsiu did it.’ If it does not pass,
then I have spent my years on this mountain in vain,
receiving veneration from others. And as to further
cultivation–what can I say?”

That night, in the third watch, holding a candle he secretly

是夜三更，不使人知，自執燈，書
wrote the verse on the wall of the South corridor, to show
偈於南廊壁間，呈心所見。 what his heart had seen.
偈曰：
「身是菩提樹， Verse:
心如明鏡臺， The body is a Bodhi tree,
時時勤拂拭， The heart like a bright mirror stand.
Time and again brush it clean,
勿使惹塵埃。」
And let no dust alight.

After writing this verse, Shen Hsiu returned to his room,

秀書偈了，便卻歸房，人總不知。 and the others did not know what he had done. Then he
秀復思惟：「五祖明日，見偈歡 thought, “If the Fifth Patriarch sees the verse tomorrow
喜，即我與法有緣；若言不堪，自 and is pleased, it will mean that I have an affinity with the
Dharma. If he says that it does not pass, it will mean that
是我迷，宿業障重，不合得法。聖 I am confused by heavy karmic obstacles from past lives,
意難測。」房中思想，坐臥不安， and that I am not fit to obtain the Dharma. It is difficult
直至五更。 to fathom the sage’s intentions.” In his room he thought
it over and could not sit or sleep peacefully right through
to the fifth watch.

The Patriarch already knew that Shen Hsiu had not yet
祖已知神秀入門未得，不見自性。 entered the gate and seen his own nature. At daybreak,
天明，祖喚盧供奉來，向南廊壁間 the Patriarch called Court Artist Lu Chen to fresco the
繪畫圖相，忽見其偈，報言：「供 wall of the south corridor. Suddenly he saw the verse and
奉卻不用畫，勞爾遠來。經云： said to the court artist, “There is no need to paint. I am
『凡所有相，皆是虛妄。』但留此 sorry that you have been wearied by coming so far, but
The Diamond Sutra says, ‘Whatever has marks is empty
偈，與人誦持。依此偈修。免墮惡
and false.’ Instead leave this verse for people to recite and
道；依此偈修，有大利益。」令門 uphold. Those who cultivate in accordance with this
人炷香禮敬，盡誦此偈，即得見 verse will not fall into the evil destinies and will attain
性。門人誦偈，皆歎善哉！ great benefits.” He then ordered the disciples to light

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 incense and bow before it, and to recite it, thus enabling
them to see their own nature. The disciples all recited it
and exclaimed, “Excellent!”

At the third watch, the Patriarch called Shen Hsiu into the
祖三更喚秀入堂，問曰：「偈是汝 hall and asked him, “Did you write this verse?” Shen
作否？」秀言：「實是秀作，不敢 Hsiu said, “Yes, in fact, Hsiu did it. He does not dare lay
妄求祖位，望和尚慈悲，看弟子有 claim to the position of Patriarch, but hopes the High
少智慧否？」 Master will be compassionate and see whether or not this
disciple has a little bit of wisdom.”

The Patriarch said, “The verse which you wrote shows

祖曰：「汝作此偈，未見本性，只 that you have not yet seen your original nature but are
到門外，未入門內。如此見解，覓 still outside the gate. With such views and understanding
無上菩提，了不可得。無上菩提， you may seek supreme Bodhi, but in the end will not
須得言下識自本心，見自本性，不 obtain it. Supreme Bodhi must be obtained at the very
moment of speaking. In recognizing the original heart, at
生不滅；於一切時中，念念自見， all times, in every thought, you yourself will see that the
萬法無滯；一真一切真，萬境自如 ten thousand Dharmas are unblocked; in one truth is all
如。如如之心，即是真實。若如是 truth and the ten thousand states are of themselves ‘thus,’
見，即是無上菩提之自性也。 as they are. The ‘thusness’ of the heart, just that is true
reality. If seen in this way, it is indeed the supreme Bodhi
true nature.”

“Go and contemplate it over for a day or two. Compose

汝且去一兩日思惟，更作一偈，將 another verse and bring it to me to see. If you have been
來吾看。汝偈若入得門，付汝衣 able to enter the gate, I will transmit the robe and Dharma
法。」神秀作禮而出。又經數日， to you.” Shen Hsiu made obeisance and left. Several days
作偈不成，心中恍惚，神思不安， passed, but he was unable to compose a verse. His heart
was agitated and confused and his thoughts and mood
猶如夢中，行坐不樂。
were uneasy. He was as if in a dream; whether walking or
sitting down, he could not be happy.

復兩日，有一童子於碓坊過，唱誦 Two days later, a young boy chanting that verse passed
其偈。惠能一聞，便知此偈未見本 by the threshing room. Hearing it for the first time, Hui
Neng knew that the writer had not yet seen his original
性；雖未蒙教授，早識大意。遂問
nature. Although he had not yet received a transmission
童子曰：「誦者何偈？」童子曰： of the teaching, he already understood its profound
「爾這獦獦不知，大師言：『世人 meaning. He asked the boy, “What verse are you
生死事大，欲得傳付衣法，令門人 reciting?” “Barbarian, you know nothing,” replied the
作偈來看；若悟大意，即付衣法， boy. “The Great Master has said that birth and death are
為第六祖。』神秀上座，於南廊壁 a profound concern for people in the world. Desiring to
transmit the robe and Dharma, he ordered his disciples to
上，書無相偈，大師令人皆誦，依 compose verses and bring them to him to see. The person
此偈修，免墮惡道；依此偈修，有 who has awakened to the profound meaning will inherit
大利益。」 the robe and Dharma and become the Sixth Patriarch. Our
senior, Shen Hsiu, wrote this ‘verse without marks’ on
the wall of the south corridor. The Great Master ordered
everyone to recite it, for to cultivate in accord with this

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 verse is to avoid falling into the evil destinies and is of
great benefits.”

Hui Neng said, “I, too, would like to recite it to create an

惠能曰：「我亦要誦此，結來生 affinity. Superior One, I have been pounding rice here for
緣。上人！我此踏碓，八個餘月， over eight months and have not yet been to the front hall.
未曾行到堂前，望上人引至偈前禮 I hope that the Superior One will lead me before the verse
拜。」 to pay homage.”

The boy then led him to the verse to bow. Hui Neng said,
童子引至偈前禮拜，惠能曰：「惠 “Hui Neng cannot read. Please, Superior One, read it to
能不識字，請上人為讀。」時，有 me.” Then an official from Chiang Chou, named Chang
江州別駕，姓張名日用，便高聲 Jih Yung, read it loudly. After hearing it, Hui Neng said,
讀。惠能聞己，遂言：「亦有一 “I, too, have a verse. Will the official please write it for
偈，望別駕為書。」別駕言：「汝 me?” The official replied, “You, too, can write a verse?
That is strange!”
亦作偈？其事希有！」
Hui Neng said to the official, “If you wish to study the
惠能向別駕言：「欲學無上菩提， supreme Bodhi, do not slight the beginner. The lowest
不得輕於初學。下下人有上上智， people may have the highest wisdom; the highest people
上上人有沒意智；若輕人，即有無 may have the least wisdom. If you slight others, you
量無邊罪。」別駕言：「汝但誦 create limitless, unbounded sins immediately.” The
official said, “Recite your verse and I will write it out for
偈，吾為汝書；汝若得法，先須度 you. If you obtain the Dharma you must take me across
吾，勿忘此言。」 first. Do not forget these words.”

惠能偈曰： Hui Neng’s verse reads:

「菩提本無樹， Originally Bodhi has no tree,
The bright mirror has no stand.
明鏡亦非臺；
Originally there is not a single thing:
本來無一物， Where can dust alight?
何處惹塵埃。」

書此偈已，徒眾總驚，無不嗟訝， When this verse had been written, the followers all were
startled and without exception cried out to one another,
各相謂言：「奇哉！不得以貌取
“Strange indeed! One cannot judge a person by his
人，何得多時，使他肉身菩薩。」 appearance. How can it be that, after so little time, he has
祖見眾人驚怪，恐人損害，遂將鞋 become a Bodhisattva in the flesh?” The Fifth Patriarch
擦了偈，曰：「亦未見性。」眾以 saw the astonished assembly and feared that they might
為然。 become dangerous. Accordingly, he erased the verse with
his shoe saying, “This one, too, has not yet seen his
nature.” The assembly agreed.

次日，祖潛至碓坊，見能腰石舂 The next day the Patriarch secretly came to the threshing
米，語曰：「求道之人，為法忘 floor where he saw Hui Neng pounding rice with a stone
軀，當如是乎？」乃問曰：「米熟 tied around his waist, and he said, “A seeker of the Way
也未？」惠能曰：「米熟久矣！猶 would forget his very life for the Dharma. Is this not the
case?” Then the Fifth Patriarch asked, “Is the rice ready?”
欠篩在。」祖以杖擊碓三下而去。
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惠能即會祖意，三鼓入室。祖以袈 Hui Neng replied, “The rice has long been ready. It is now
裟遮圍，不令人見，為說《金剛 waiting only for the sieve.” The Patriarch rapped the
pestle three times with his staff and left. Hui Neng then
經》。至「應無所住，而生其
knew the Patriarch’s intention, and at the third watch he
心」，惠能言下大悟一切萬法不離 went into the Patriarch’s room. The Patriarch covered
自性。 them with his precept sash so they could not be seen, and
he explained The Diamond Sutra for him down to the
line, “One should produce a thought that is nowhere
supported.” At the moment he heard those words, Hui
Neng experienced the great enlightenment and he knew
that all the ten thousand dharmas are not separate from
the true nature.

遂啟祖言： He said to the Patriarch:

「何期自性？本自清淨。 How wonderful! The true nature is originally pure in
何期自性？本不生滅。 itself.
How wonderful! The true nature is originally neither
何期自性？本自具足。 produced nor destroyed.
何期自性？本無動搖。 How wonderful! The true nature is originally complete in
何期自性？能生萬法。」 itself.
How wonderful! The true nature is originally without
movement.
How wonderful! The true nature can produce the ten
thousand dharmas.

祖知悟本性，謂惠能曰：「不識本 The Fifth Patriarch knew of Hui Neng’s enlightenment to

心，學法無益。若識自本心，見自 his original nature and said to him, “Studying the Dharma
本性，即名丈夫、天人師、佛。」 without recognizing the original heart is of no benefit. If
one recognizes one’s own original heart and sees one’s
original nature, then one is called a great hero, a teacher
of gods and humans, a Buddha.”

三更受法，人盡不知，便傳頓教及 He received the Dharma in the third watch and no one

衣缽，云：「汝為第六代祖，善自 knew about it. The Fifth Patriarch also transmitted the
護念，廣度有情，流布將來，無令 Sudden Teaching and the robe and bowl saying, “You are
the Sixth Patriarch. Protect yourself carefully. Take
斷絕！
living beings across by every method and spread the
teaching for the sake of those who will live in the future.
Do not let it be cut off.”

聽吾偈曰： Listen to my verse:

With feeling comes the planting of the seed.
『有情來下種， Because of the ground, the fruit is born again.
因地果還生； Without feeling there is no seed at all.
無情亦無種， Without that nature there is no birth either.
無性亦無生。」

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祖復曰：「昔達摩大師，初來此 The Patriarch further said, “In the past, when the First
土，人未之信，故傳此衣，以為信 Patriarch Great Master Bodhidharma first came to this
land and people did not believe in him yet, he transmitted
體，代代相承。法則以心傳心，皆
this robe as a symbol of faith to be handed down from
令自悟自解。 generation to generation. The Dharma is transmitted from
heart to heart, leading everyone to self-awakening and
self-enlightenment.

自古，佛佛惟傳本體，師師密付本 “From ancient times, Buddha only transmit’s the original

substance to Buddha; master secretly transmits the
心。衣為爭端，止汝勿傳；若傳此
original heart to master. Since the robe is a source of
衣，命如懸絲。汝須速去，恐人害 contention, it should stop with you. Do not transmit it, for
汝。」 if you do, your life will hang by a thread.” “You must go
quickly for I fear that people might harm you.”

惠能啟曰：「向甚處去？」祖云： Hui Neng asked, “Where shall I go?” The Patriarch

replied, “Stop at Huai and hide at Hui.” Hui Neng
「逢懷則止，遇會則藏。」惠能三 received the robe and bowl in the third watch. He said,
更，領得衣缽，云：「能本是南中 “Hui Neng is a Southerner and does not know these
人，素不知此山路，如何出得江 mountain roads. How does one reach the mouth of the
口？」 river?”

五祖言：「汝不須憂，吾自送 The Fifth Patriarch said, “You need not worry. I will
accompany you.” The Fifth Patriarch escorted him to the
汝。」祖相送直至九江驛。祖令上 Chiu Chiang courier station and ordered him to board a
船，五祖把艣自搖。惠能言：「請 boat. The Fifth Patriarch took up the oars and rowed. Hui
和尚坐，弟子合搖艣。」祖云： Neng said, “Please, High Master, sit down. It is fitting
「合是吾渡汝。」惠能曰：「迷時 that your disciple take the oars.” The Patriarch replied, “It
師度，悟了自度；度名雖一，用處 is fitting that I take you across.” Hui Neng said, “When
someone is deluded, his master takes him across, but
不同。惠能生在邊方，語音不正，
when he is enlightened, he takes himself across. Although
蒙師傳法，今已得悟，只合自性自 the term ‘taking across’ is the same in each case, the
度。」祖云：「如是！如是！以後 function is not the same.” “Hui Neng was born in the
佛法，由汝大行矣。汝去三年，吾 frontier regions and his pronunciation is incorrect, yet he
方逝世。汝今好去，努力向南，不 has received the Dharma transmission from the Master.
宜速說，佛法難起。」 Now that enlightenment has been attained, it is only
fitting that he take his own nature across.” The Patriarch
replied, “So it is, so it is. Hereafter because of you, the
Buddha dharma will be widely practiced. Three years
after your departure I will leave this world. Start on your
journey now and go south as fast as possible. Do not
speak too soon, for the Buddha dharma arises from
difficulty.”

After Hui Neng took leave of the Patriarch, he set out on

能辭違祖已。發足南行。兩月中 foot for the South. In two months he reached the Ta Yü
間。至大庾嶺。五祖歸。數日不上 Mountains. The Fifth Patriarch returned to the monastery
堂。眾疑。詣問曰。和尚少病少惱 but for several days he did not enter the hall. The
否。曰。病即無。衣法已南矣。問 assembly was concerned and went to ask: “Has the
Master some slight illness or problem?” “There is no

8
誰人傳授。曰。能者得之。眾乃知 illness,” came the reply, “but the robe and Dharma have
焉。逐後數百人來。欲奪衣缽。 already gone south.” “Who received the transmission?”
they asked. “The Able One obtained it,” said the
Patriarch. The assembly then understood, and soon
several hundred people took up pursuit, all hoping to steal
the robe and bowl.

一僧俗姓陳名惠明。先是四品將 One Bhikshu, Hui Ming, a coarse-natured man whose lay

軍。性情粗糙。極意參尋。為眾人 name had been Ch’en, had formerly been a fourth class
military official. He was intent in his search and ahead of
先。趁及於能。能擲下衣缽於石
the others. When he had almost caught up with Hui Neng
上。云。此衣表信。可力爭耶。能 the latter tossed the robe and bowl onto a rock, saying,
隱於草莽中。惠明至。提掇不動。 “This robe and bowl are tokens of faith. How can they be
乃喚云。行者行者。我為法來。不 taken by force?” Hui Neng then hid in a thicket. When
為衣來。能遂出坐盤石上。惠明作 Hui Ming arrived, he tried to pick them up, but found he
禮。云。望行者為我說法。能云。 could not move them. He cried out, “Cultivator,
Cultivator, I have come for the Dharma, not for the robe!”
汝既為法而來。可屏息諸緣。勿生 Hui Neng then came out and sat cross-legged on a rock.
一念。吾為汝說。良久謂明曰。不 Hui Ming made obeisance and said, “I hope that the
思善。不思惡。正與麼時。哪個是 Cultivator will teach the Dharma for my sake.” Hui Neng
明上座本來面目。惠明言下大悟。 said, “Since you have come for the Dharma, you may put
aside all conditions. Do not give rise to a single thought
and I will teach it to you clearly.” After a time, Hui Neng
said, “With no thoughts of good and with no thoughts of
evil, at just this moment, what is Superior One Hui
Ming’s original face?” At these words, Hui Ming was
greatly enlightened.

復問云：「上來密語密意外，還更 Hui Ming asked further, “Apart from the secret speech
and secret meanings just spoken, is there yet another
有密意否？」惠能云：「與汝說
secret meaning?” Hui Neng said, “What has been spoken
者，即非密也；汝若返照，密在汝 to you is not secret. If you turn the illumination inward,
邊。」 the secret is with you.”

明曰：「惠明雖在黃梅，實未省自 Hui Ming said, “Although Hui Ming was at Huang Mei
he had not yet awakened to his original face. Now that he
己面目。今蒙指示，如人飲水，冷
has been favored with this instruction he is like one who
暖自知。今行者即惠明師也！」惠 drinks water and knows for himself whether it is cold or
能曰：「汝若如是，吾與汝同師黃 warm. The cultivator is now Hui Ming’s master.” “If you
梅，善自護持。」明又問：「惠明 feel that way,” said Hui Neng, “then you and I have the
今後向甚處去？」惠能曰：「逢袁 same master, Huang Mei. Protect yourself well.” Hui
則止，遇蒙則居。」 Ming asked further, “Where should I go now?” Hui Neng
said, “Stop at Yüan and dwell at Meng.”

惠能後至曹溪，又被惡人尋逐。乃 Hui Neng arrived at Ts’ao Hsi where he was again

於四會，避難獵人隊中，凡經一十 pursued by men with evil intentions. To avoid difficulty,
五載，時與獵人隨宜說法。獵人常 he went to Szu Hui and lived among hunters for fifteen
years, at times teaching Dharma to them in an appropriate
令守網，每見生命，盡放之。每至
9
飯時，以菜寄煮肉鍋。或問，則對 manner. The hunters often told him to watch their nets,
曰：「但喫肉邊菜。」 but whenever he saw beings who were still living he
released them. At mealtime he cooked vegetables in the
pot alongside the meat. When he was questioned about it,
he would answer “I only eat vegetables alongside the
meat.”

一 日 思 惟 ： 「 時 當 弘 法 ， 不 可 終 One day Hui Neng thought, “The time has come to spread
遯。」遂出至廣州法性寺，值印宗 the Dharma. I cannot stay in hiding forever.”
Accordingly, he went to Fa Hsing Monastery in Kuang
法師，講《涅槃經》。
Chou where Dharma Master Yin Tsung was giving
lectures on The Nirvana Sutra.

時有風吹旛動。一僧曰：「風 At that time there were two bhikshus who were

動。」一僧曰：「旛動。」議論不 discussing the topic of the wind and a flag. One said, “The
wind is moving.” The other said, “The flag is moving.”
已。惠能進曰：「不是風動，不是 They argued incessantly. Hui Neng stepped forward and
旛動；仁者心動。」一眾駭然。 said, “The wind is not moving, nor is the flag. Your
hearts, Kind Sirs, are moving.” Everyone was startled.

印宗延至上席，徵詰奧義，見惠能 Dharma Master Yin Tsung invited him to take a seat of

言簡理當，不由文字。宗云：「行 honor and sought to ask him about the hidden meaning.
Seeing that Hui Neng’s exposition of the true principles
者定非常人，久聞黃梅衣法南來， was concise and to the point and not based on written
莫是行者否？」惠能曰：「不 words, Yin Tsung said, “The cultivator is certainly no
敢！」宗於是作禮，告請傳來衣 ordinary man. I heard long ago that Huang Mei’s robe
缽，出示大眾。 and bowl had come south. Cultivator, is it not you?” Hui
Neng said, “I dare not presume such a thing.” Yin Tsung
then made obeisance and requested that the transmitted
robe and bowl be brought forth and shown to the
assembly.

宗復問曰：「黃梅付囑？如何指 He further asked, “How was Huang Mei’s doctrine

授？」惠能曰：「指授即無，惟論 transmitted?” “There was no transmission,” replied Hui
見性，不論禪定解脫。」宗曰： Neng. “We merely discussed seeing the nature. There was
no discussion of Dhyana samadhi or liberation.” Yin
「何不論禪定解脫？」惠能曰：
Tsung asked, “Why was there no discussion of Dhyana
「為是二法，不是佛法；佛法是不 samadhi or liberation?” Hui Neng said, “These are
二之法。」 dualistic dharmas. They are not the Buddhadharma. The
Buddhadharma is a Dharma of non-dualism.”

Yin Tsung asked further, “What is this Buddhadharma

宗又問：「如何是佛法不二之 which is the Dharma of non-dualism?” Hui Neng said,
法？」惠能曰：「法師講《涅槃 “The Dharma Master has been lecturing The Nirvana
經》，明佛性是佛法不二之法。如 Sutra which says that to understand the Buddha-nature is
高貴德王菩薩白佛言：『犯四重 the Buddhadharma which is the Dharma of non-dualism.
禁，作五逆罪，及一闡提等，當斷 As Kao Kuei Te Wang Bodhisattva said to the Buddha,
‘Does violating the four serious prohibitions, committing
善根佛性否？』
10
 the five rebellious acts, or being an icchantika and the like
cut off the good roots and the Buddha-nature?’

“The Buddha replied, ‘There are two kinds of good roots:

佛言：『善根有二：一者常，二者 the first, permanent; the second impermanent. The
無常；佛性非常非無常，是故不 Buddha-nature is neither permanent nor impermanent.
斷，名為不二。一者善，二者不 Therefore it is not cut off.’
善；佛性非善非不善，是名不二。 “That is what is meant by non-dualistic. The first is good
and the second is not good. The Buddha-nature is neither
蘊之與界，凡夫見二，智者了達，
good nor bad. That is what is meant by nondualistic.
其性無二。無二之性，即是佛 Common people think of the heaps and realms as
性。』」 dualistic. The wise man comprehends that they are non-
dualistic in nature. The non-dualistic nature is the
Buddha-nature.”

Hearing this explanation, Yin Tsung was delighted. He

印宗聞說，歡喜合掌，言：「某甲 joined his palms and said, “My explanation of Sutras is
講經，猶如瓦礫；仁者論義，猶如 like broken tile, whereas your discussion of the meaning,
真金。」於是為惠能薙髮，願事為 Kind Sir, is like pure gold.” He then shaved Hui Neng’s
師。惠能遂於菩提樹下，開東山法 head and asked Hui Neng to be his master. Accordingly,
門。 under that Bodhi tree, Hui Neng explained the Tung Shan
Dharma-door.

“Hui Neng obtained the Dharma at Tung Shan and has

惠能於東山得法，辛苦受盡，命似 undergone much suffering, his life hanging as if by a
懸絲，今日得與使君、官僚、僧尼 thread. “Today, in this gathering of the magistrate and
道俗，同此一會，莫非累劫之緣， officials, of Bhikshus, Bhikshunis, Taoists, and laymen,
亦是過去生中供養諸佛，同種善 there is not one of you who is not here because of
accumulated ages of karmic conditions. Because in past
根，方始得聞如上頓教得法之因。
lives you have made offerings to the Buddhas and planted
教是先聖所傳，不是惠能自智。願 good roots in common, you now have the opportunity to
聞先聖教者，各令淨心；聞了各自 hear the Sudden Teaching, which is a cause of obtaining
除疑，如先代聖人無別。一眾聞 the Dharma. “This teaching has been handed down by
法，歡喜作禮而退。 former sages; it is not Hui Neng’s own wisdom. You who
wish to hear the teaching of the former sages should first
purify your hearts. After hearing it, cast aside your
doubts, and that way you will be no different from the
sages of the past.” Hearing this Dharma, the entire
assembly was delighted, made obeisance, and withdrew.

11
般若品第二 Chapter 2. Prajna

The following day, at the invitation of Magistrate Wei,

次日， 韋使君請益， 師陞坐， 告
the Master took his seat and said to the great assembly,
大眾曰： 「總淨心念摩訶般若波羅 “All of you purify your hearts and think about Maha
蜜多。」 Prajna Paramita.”

He then said, “Learned Cultivators, the wisdom of Bodhi

and Prajna is originally possessed by worldly people
復云：善知識！菩提般若之智，世
themselves. It is only because their hearts are confused
人本自有之；只緣心迷，不能自 that they are unable to enlighten themselves and must rely
悟，須假大善知識，示導見性。當 on a great Good Knowing Advisor who can lead them to
知愚人智人，佛性本無差別；只緣 see their Buddha-nature. You should know that the
迷悟不同，所以有愚有智。吾今為 Buddha-nature of stupid and wise people is basically not
說摩訶般若波羅蜜法，使汝等各得 different. It is only because confusion and enlightenment
are different that some are stupid and some are wise. I
智慧。志心諦聽，吾為汝說。 will now explain for you the Maha Prajna Paramita
Dharma in order that each of you may become wise. Pay
careful attention, and I will explain it to you.

善知識！世人終日口念般若，不識 Learned Cultivators, worldly people recite ‘Prajna’ with

自性般若，猶如說食不飽。口但說 their mouths all day long and yet do not recognise the
Prajna of their true nature. Just as talking about food will
空，萬劫不得見性，終無有益。善 not make you full, so, too, if you only speak of emptiness
知識！「摩訶般若波羅蜜」是梵 you will not see your own nature in ten thousand ages. In
語，此言「大智慧到彼岸」。此須 the end you will not have obtained any benefit. Learned
心行，不在口念。口念心不行，如 Cultivators, Maha Prajna Paramita is a Sanskrit word
幻如化，如露如電；口念心行，則 which means ‘great wisdom which can bring one to the
other shore.’ It must be practiced in the heart, and not just
心口相應。本性是佛，離性無別
recited in words. When the mouth recites and the heart
佛。 does not practice, it is like an illusion, a transformation,
dew drops, or lightning. However, when the mouth
recites and the heart practices, then heart and mouth are
in mutual accord. One’s own original nature is Buddha;
apart from the nature there is no other Buddha.”

“What is meant by Maha? Maha means ‘great.’ The

何名「摩訶」？「摩訶」是大。心 capacity of the heart is vast and great like empty space,
量廣大猶如虛空，無有邊畔，亦無 and has no boundaries. It is not square or round, great or
方圓大小，亦非青黃赤白，亦無上 small. Neither is it blue, yellow, red or white. It is not
下長短，亦無瞋無喜，無是無非， above or below, or long or short. It is without anger,
無善無惡，無有頭尾。諸佛剎土， without joy, without right, without wrong, without good,
without evil, and it has no head or tail. All Buddha-lands
盡同虛空。世人妙性本空，無有一 are ultimately the same as empty space. The wonderful
法可得。自性真空，亦復如是。 nature of worldly people is originally empty, and there is
not a single dharma which can be obtained. The true
emptiness of the original nature is also like this.”

12
善知識！莫聞吾說空，便即著空。 “Learned Cultivators, do not listen to my explanation of
第一莫著空，若「空心靜坐」，即 emptiness and then become attached to emptiness. The
most important thing is to avoid becoming attached to
著「無記空」。
emptiness. If you sit still with an empty heart you will
become attached to undifferentiated emptiness.”

“Learned Cultivators, the emptiness of the universe is

善知識！世界虛空，能含萬物色 able to contain the forms and shapes of the ten thousand
像。日月星宿，山河大地、泉源溪 things: the sun, moon, and stars; the mountains, rivers,
and the great earth; the fountains, springs, streams,
澗，草木叢林，惡人善人，惡法善
torrents, grasses, trees, thickets, and forests; good and bad
法，天堂地獄，一切大海、須彌諸 people, good and bad dharmas, the heavens and the hells,
山、總在空中；世人性空，亦復如 all the great seas, Sumeru and all mountains–all are
是。 contained within emptiness. The emptiness of the nature
of worldly men is also like this.”
善知識！自性能含萬法是大。萬法
“Learned Cultivators, the ability of one’s own nature to
在諸人性中。若見一切人惡之與 contain the ten thousand dharmas is what is meant by
善，盡皆不取不捨，亦不染著，心 ‘great.’ The myriad dharmas are within the nature of all
如虛空，名之為大，故約「摩 people. If you regard all people, the bad as well as the
訶」。 good, without grasping or rejecting, without producing a
defiling attachment, your heart will be like empty space.
Therefore it is said to be great,’ ‘Maha.’”

“Learned Cultivators, the mouth of the confused person

善知識！迷人口說，智者心行。又 speaks, but the heart of the wise person practices. There
有迷人，空心靜坐，百無所思，自 are deluded men who sit still with empty hearts, vainly
稱為大；此一輩人，不可與語，為 thinking of nothing and declaring that to be something
邪見故。 great. One should not speak with these people because
they have deviant views.”
善知識！心量廣大，遍周法界。用 “Learned Cultivators, the capacity of the heart is vast and
即了了分明，應用便知一切。一切 great, encompassing the Dharma realm. Its function is to
即一，一即一切，來去自由，心體 understand clearly and distinctly. Its correct function is to
無滯，即是般若。 know all. All is one; one is all. Coming and going freely,
the heart’s substance is unobstructed. That is Prajna.”

“Learned Cultivators, all Prajna wisdom is produced

善知識！一切般若智，皆從自性而 from one’s own nature; it does not enter from the outside.
生，不從外入，莫錯用意，名為真 Using the intellect correctly is called the natural function
行性自用。一真一切真。心量大 of one’s true nature. One truth is all truth. The heart has
事，不行小道。口莫終日說空，心 the capacity for great things, and is not meant for
中不修此行，恰似凡人自稱國王， practising petty ways. Do not talk about emptiness with
your mouth all day and in your heart fail to cultivate the
終不可得，非吾弟子。 conduct that you talk of. That would be like a common
person calling himself the king of a country, which
cannot be. People like that are not my disciples.”

善知識！何名「般若」？般若者， “Learned Cultivators, what is meant by ‘Prajna?’ Prajna

唐 言 智 慧 也 。 一 切 處 所 ， 一 切 時 in our language means wisdom. Everywhere and at all
13
中，念念不愚，常行智慧，即是 times, in thought after thought, remain undeluded and
「般若行」！一念愚即般若絕；一 practice wisdom constantly; that is Prajna conduct. Prajna
is cut off by a single deluded thought. By one wise
念智即般若生。世人愚迷，不見般
thought, Prajna is produced. Worldly men, deluded and
若；口說般若，心中常愚。常自言 confused, do not see Prajna. They speak of it with their
我修般若，念念說空，不識真空。 mouths, but their hearts are always deluded. They
般若無形相，智慧心即是。若作如 constantly say of themselves, ‘I cultivate Prajna!’ and
是解，即名「般若智」。 though they continually speak of emptiness, they are
unaware of true emptiness. Prajna, without form or mark,
is just the wisdom heart. If thus explained, just this is
Prajna wisdom.”

何名「波羅蜜」？此是西國語，唐 “What is meant by Paramita? It is a Sanskrit word which

言到彼岸，解義離生滅。著境生滅 in our language means ‘arrived at the other shore,’ and is
起，如水有波浪，即名於此岸；離 explained as ‘apart from production and extinction.’
境無生滅，如水常流通，即名為彼 When one is attached to states of being, production and
extinction arise like waves on water. That is what is
岸，故號「波羅蜜」。 meant by ‘this shore.’ To be apart from states of being,
with no production or extinction, is to be like freely
flowing water. That is what is meant by ‘the other shore.’
Therefore it is called ‘Paramita’.”

善知識！迷人口念，當念之時，有 “Learned Cultivators, deluded people recite with their

mouths, but while they recite they live in falsehood and
妄有非。念念若行，是名真性。悟 in error. When there is practice in every thought, that is
此法者，是「般若法」；修此行 the true nature. You should understand this dharma,
者，是「般若行」。不修即凡；一 which is the Prajna dharma; and cultivate this conduct,
念修行，自身等佛。 which is the Prajna conduct. Not to cultivate is to be a
common person, but in a single thought of cultivation,
you are equal to the Buddhas.”

“Learned Cultivators, common people are Buddhas and

善知識！凡夫即佛，煩惱即菩提。 affliction is Bodhi. Past thoughts deluded are the thoughts
前念迷即凡夫，後念悟即佛；前念 of a common person. Future thoughts enlightened are the
著境即煩惱，後念離境即菩提。 thoughts of a Buddha. Past thoughts attached to states of
being are afflictions, and future thoughts separate from
states of being are Bodhi.”

“Learned Cultivators, Maha Prajna Paramita is the most

善知識！摩訶般若波羅蜜，最尊最 honoured, the most supreme, the foremost. It does not
上最第一，無住無往亦無來，三世 stay; it does not come or go. All Buddhas of the three
諸佛從中出。當用大智慧，打破五 periods of time emerge from it. You should use great
蘊、煩惱、塵勞，如此修行，定成 wisdom to destroy affliction, defilement, and the five
skandhic heaps. With such cultivation as that you will
佛道，變三毒為戒定慧。 certainly realise the Buddha Way, transforming the three
poisons into morality, concentration, and wisdom.

善知識！我此法門，從一般若生八 “Learned Cultivators, my Dharma-door produces 84,000

萬四千智慧。何以故？為世人有八 wisdoms from the one Prajna. Why? Because worldly
萬 四 千 塵 勞 ； 若 無 塵 勞 ， 智 慧 常 people have 84,000 kinds of defilement. In the absence
14
現，不離自性。悟此法者，即是無 of defilement, wisdom is always present, since it is not
念、無憶、無著。不起誑妄。用自 separate from the true nature. “Understand that this
dharma is just no-thought, no remembrance, non-
真如性，以智慧觀照，於一切法，
attachment, and the non-production of falsehood and
不取不捨，即是見性成佛道。 error. Use your own true-suchness nature, and, by means
of wisdom, contemplate and illuminate all dharmas
without grasping or rejecting them. That is to see one’s
own nature and realise the Buddha Way.

“Learned Cultivators, if you wish to enter the extremely

善知識！若欲入甚深法界及般若三
deep Dharma realm and the Prajna samadhi, you must
昧者，須修般若行；持誦《金剛般 cultivate the practice of Prajna. Hold and recite The
若經》即得見性。當知此經功德， Diamond Prajna Sutra and that way you will see your
無量無邊；經中分明讚歎，莫能具 own nature.” “You should know that the merit and virtue
說。此法門是最上乘，為大智人 of this Sutra is immeasurable, unbounded, and
說，為上根人說；小智小根人聞， indescribable, as the Sutra text itself clearly states. “This
Dharma-door is the Superior Vehicle, taught for people
心生不信。何以故？譬如天龍下雨 of great wisdom and superior faculties. When people of
於閻浮提，城邑聚落，悉皆漂流， limited faculties and wisdom hear it, their hearts give rise
如漂草葉；若雨大海，不增不減。 to doubt. “Why is that? Take for example the rain which
若大乘人，若最上乘人，聞說《金 the heavenly dragons shower on Jambudvipa. Cities and
剛經》，心開悟解；故知本性自有 villages drift about in the flood like thorns and leaves. But
般若之智，自用智慧常觀照故，不 if the rain falls on the great sea, its waters neither increase
nor decrease. If people of the Great Vehicle, the Most
假文字，譬如雨水，不從天有，元 Superior Vehicle, hear The Diamond Sutra, their hearts
是龍能興致，令一切眾生、一切草 open up, awaken, and understand. They then know that
木、有情無情，悉皆蒙潤；百川眾 their original nature itself possesses the wisdom of
流，卻入大海，合為一體。眾生本 Prajna. Because they themselves use this wisdom
性般若之智，亦復如是。 constantly to contemplate and illuminate, they do not rely
on written words. Take for example the rain water. It does
not come from the sky. The truth is that the dragons cause
it to fall in order that all living beings, all plants and trees,
all those with feeling and those without feeling may
receive its moisture. In a hundred streams it flows into the
great sea and there unites in one substance. The wisdom
of the Prajna of the original nature of living beings acts
the same way.”

“Learned Cultivators, when people of limited faculties

善知識！小根之人，聞此頓教，猶 hear this Sudden Teaching, they are like the plants and
如草木，根性小者，若被大雨，悉 trees with shallow roots which, washed away by the great
皆自倒，不能增長。小根之人，亦 rain, are unable to grow. But at the same time, the Prajna
復如是。元有般若之智，與大智人 wisdom which people of limited faculties possess is
fundamentally no different from the Prajna that men of
更無差別。因何聞法不自開悟？緣 great wisdom possess. Hearing this Dharma, why do they
邪見障重，煩惱根深；猶如大雲覆 not become enlightened? It is because the obstacle of
蓋於日，不得風吹，日光不現。般 their deviant views is a formidable one and the root of
若之智亦無大小，為一切眾生自心 their afflictions is deep. It is like when thick clouds cover
迷悟不同。迷心外見，修行覓佛， the sun: if the wind does not blow, the sunlight will not
be visible. Prajna wisdom is itself neither great nor small.
未悟自性，即是小根。若開悟頓
15
教 ， 不 執 外 修 ， 但 於 自 心 常 起 正 Living beings differ because their own hearts are either
見，煩惱塵勞，常不能染，即是見 confused or enlightened. Those of confused heart look
outwardly to cultivate in search of the Buddha. Not
性。
having awakened to their true nature yet, they have small
roots. When you become enlightened to the Sudden
Teaching, you do not grasp onto the cultivation of
external things. When your own heart constantly gives
rise to right views, afflictions and defilement can never
stain you. That is what is meant by seeing your own true
nature.”

“Learned Cultivators, the ability to cultivate the conduct

善知識！內外不住，去來自由，能 of not dwelling inwardly or outwardly, of coming and
除執心，通達無礙，能修此行，與 going freely, of casting away the grasping heart, and of
《般若經》本無差別。 unobstructed penetration, is basically no different from
The Prajna Sutra.”

“Learned cultivators, all Sutras and writings of the Great

善知識！一切修多羅及諸文字、大 and Small Vehicles, the twelve divisions of Sutras, have
小二乘、十二部經，皆因人置；因 been devised because of people and established because
智慧性，方能建立。若無世人，一 of the nature of wisdom. If there were no people the ten
切萬法本自不有，故知萬法本自人 thousand dharmas would not exist. Therefore you should
know that alldharmas are originally postulated because of
興；一切經書，因人說有。緣其人 people, and all Sutras are spoken for their sakes.” “Some
中，有愚有智；愚為小人，智為大 people are deluded and some are wise; the deluded are
人。愚者問於智人，智者為愚人說 small people and the wise are great people. The deluded
法，愚人忽然悟解心開，即與智人 ask the wise and the wise teach Dharma to the deluded.
無別。 When the deluded people suddenly awaken and
understand, their hearts open to enlightenment and they
are no longer different from the wise.

善知識！不悟即佛是眾生；一念悟 “Learned cultivators, unenlightened, the Buddha is a

時，眾生是佛。故知萬法盡在自 sentient being. At the time of a single enlightened
心。何不從自心中，頓見真如本 thought, the sentient being is a Buddha. Therefore you
should know that the ten thousand dharmas exist totally
性？《菩薩戒經》云：「我本元自
within your own heart. Why
性清淨；若識自心見性，皆成佛 don’t you, from within your own heart, suddenly see the
道」《淨名經》云：「即時豁然， true suchness of your original nature? “The Bodhisattva-
還得本心」。 shila Sutra says, ‘Our fundamental true nature is clear and
pure.’ If we recognize our own heart and see the nature,
we shall all perfect the Buddha Way. The Vimalakirti
Nirdesha Sutra says, ‘Just then, suddenly regain your
original heart.’”

善知識！我於忍和尚處，一聞言下 “Learned cultivators, when I was with the High Master

便悟，頓見真如本性。是以將此教 Jen, I was enlightened as soon as I heard his words, and
法流行，令學道者頓悟菩提；各自 suddenly saw the true suchness of my own original
16
觀心，自見本性。若自不悟，需覓 nature. That is why I am spreading this method of
大善知識，解最上乘法者，直示正 teaching which leads students of the Way to become
enlightened suddenly to Bodhi as each contemplates his
路，是善知識有大因緣。所謂化導
own heart and sees his own original nature.” “If you are
令得見性；一切善法，因善知識能 unable to enlighten yourself, you must seek out a great
發起故。三世諸佛，十二部經，在 Good Knowing Advisor, one who understands the
人性中本自具有。不能自悟，須求 Dharma of the Most Superior Vehicle and who will direct
善知識指示方見。 you to the right road. “Such a Good Knowing Advisor
has a great mission, so as to say, he will transform and
guide sentiment beings to see their true nature. It is
because of the Good Knowing Advisor that all
wholesome Dharmas can arise. All the Buddhas of the
three periods of time, and the twelve divisions of Sutra
texts as well, exist within the nature of people, originally
complete within them. If you are unable to enlighten
yourself, you should seek out the instruction of a Good
Knowing Advisor who will lead you to see your nature.”
若自悟者，不假外求。若一向執謂 “If you are one who enlightens himself, you need not seek
須他善知識，望得解脫者，無有是 externally. If you insist that it is necessary to seek a Good
處。何以故？自心內有知識自悟。 Knowing Advisor in the hope of obtaining liberation, you
若起邪迷，妄念顛倒，外善知識雖 are mistaken.Why? Within your own heart there is self-
有教授，救不可得。若起真正般若 enlightenment which is a Knowing Advisor. “But if you
give rise to deviant confusion, false thoughts, and
觀照，一剎那間，妄念俱滅。若識 perversions, although a Good Knowing Advisor external
自性，一悟即至佛地。 to you instructs you, he cannot save you.”
“If you give rise to genuine Prajna contemplation and
illumination, in the space of an instant all false thoughts
are extinguished. If you recognize your true nature, in a
single moment of enlightenment you will arrive at the
stage of a Buddha.”

善知識！智慧觀照，內外明徹，識 “Learned cultivators, when you contemplate and

自本心。若識本心，即本解脫；若 illuminate with the wisdom which brightly penetrates
得解脫，即是般若三昧；般若三 within and without, you recognize your original heart.
昧，即是「無念」。何名「無 “The recognition of your original heart is the original
liberation. The attainment of liberation is the Prajna
念」？知見一切法，心不染著，是
Samadhi, is no-thought.” “What is meant by ‘no-
為「無念」。用即遍一切處，亦不 thought?’ No-thought means to view all dharmas with a
著一切處。但淨本心，使六識出六 heart undefiled by attachment. The function pervades all
門，於六塵中無染無雜，來去自 places but is nowhere attached. Merely purify your
由，通用無滯，即是般若三昧。自 original heart and cause the six consciousnesses to go out
在解脫，名「無念行」。若百物不 the six gates, to be undefiled and unmixed among the six
objects, to come and go freely and to penetrate without
思，當令念絕，即是法縛，即名 obstruction. That is the Prajna Samadhi and freedom and
「邊見」。 liberation, and it is called the practice of no-thought.”
“Not thinking of the hundred things and constantly
causing your thought to be cut off is called
善知識！悟無念法者，萬法盡通； Dharma-bondage and is an extremist view.”
悟無念法者，見諸佛境界；悟無念
17
法者，至佛地位。善知識！後代得 “Learned cultivators, one who awakens to the no-thought
吾法者，將此頓教法們，於同見同 dharma completely understands the ten thousand
dharmas; one who awakens to the no-thought dharma
行，發願受持，如事佛故，終身而
sees all Buddha realms; one who awakens to the no-
不退者，定入聖位。然須傳授從上 thought dharma arrives at the Buddha position.”
以來默傳分付，不得匿其正法。若 “Learned cultivators, those of future generations who
不同見同行，在別法中，不得傳 obtain my Dharma should take up this Sudden
付；損彼前人，究竟無益。恐愚人 Teaching Dharma door and with those of like views and
不解，謗此法門，百劫千生，斷佛 like practice they should vow to receive and uphold it as
if serving the Buddhas. To the end of their lives they
種性。
should not retreat, and they will certainly enter the holy
position. In this way it should be transmitted from
generation to generation. It is silently transmitted. Do not
hide the True Dharma and do not transmit it to those of
different views and different practice who believe in
other teachings, since it will harm them and ultimately be
of no benefit.” “I fear that deluded people may
misunderstand and slander this Dharma-door, and will
cut off their nature which possesses the seed of
Buddhahood for hundreds of ages and thousands of
lifetimes.

善知識！吾有一〈無相頌〉，各須 “Learned Cultivators, I have a verse of no-image which

you should all recite. Those at home and those who have
誦取。在家出家，但依此修；若不 left home should cultivate according to it. If you do not
自修，惟記吾言，亦無有益。 cultivate it,
memorising it will be of no use.

Listen to my verse:
聽吾頌曰：
With speech and heart both understood,
說通即心通，如日處虛空；唯 Like the sun whose place is in space.
傳見法性，出世破邪宗。 Just spread the dharma of enlightening nature,
法即無頓漸，迷悟有遲疾；只 Enter the world to destroy false doctrines.
此見性門，愚人不可悉。 Dharma is neither sudden nor gradual,
說即雖萬般，合理還歸一；煩 But awakening can be slow or quick.
Only this door of enlightening nature,
惱暗宅中，常須生慧日。
Is above the comprehension of the ignorant.
邪來煩惱至，正來煩惱除；邪 Although it is said in ten thousand ways,
正俱不用，清淨至無餘。 Converged, the principles return to one.
菩提本自性，起心即是妄；淨 In the dark dwelling of afflictions,
心在妄中，但正無三障。 Always produce the light of wisdom.
世人若修道，一切盡不妨；常 The deviant comes and affliction arrives,
The upright comes and affliction goes.
自見己過，與道即相當。 The deviant and the upright both cast aside,
色類自有道，各不相妨惱；離 Pure and tranquil, no residue remains.
道別覓道，終生不見道。 Bodhi is the original nature,
波波度一生，到頭還自懊；欲 Rising thoughts are themselves delusion.
得見真道，行正即是道。 The pure heart lies within the false,
Only the upright is without the three obstructions.

18
 自若無道心，闇行不見道；若 If people in the world cultivate Tao,
真修道人，不見世間過。 They will not be hindered by anything.
By constantly seeing their own transgressions,
若見他人非，自非卻是左；他
They are in accord with Tao.
非我不非，我非自有過。 All forms of life have their own way,
但自卻非心，打除煩惱破；憎 There is no need to interfere with one another,
愛不關心，長伸兩腳臥。 Deviating from Tao to seek another way,
欲擬化他人，自須有方便；勿 To the end of life is not to see the Tao.
令彼有疑，即是自性現。 A frantic passage through a life,
Will bring regret in the end.
佛法在世間，不離世間覺；離
Should you wish for a glimpse of the true Tao,
世覓菩提，恰如求兔角。 Right practice is the way.
正見名出世，邪見名世間；邪 If you don’t have a heart for Tao,
正盡打卻，菩提性宛然。 You walk in darkness and oblivious to the way.
此頌是頓教，亦名大法船；迷 If you a true cultivator of Tao,
聞經累劫。悟則剎那間。 You will not see the faults of the world.
If I find faults in others,
I am also in the wrong.
Affected not by others’ faults,
I am also at fault if I am.
Simply cast out the heart that finds fault,
Once cast away, afflictions will be crushed.
When hate and love don’t block the heart,
Stretch out both legs and lie down.
If you wish to transform others,
You must perfect expedient means.
Don’t cause them to have doubts,
Then their true nature will appear.
The Buddhadharma is here in the world;
Enlightenment is not apart from the world.
To search for Bodhi apart from the world
Is like looking for a hare with horns.
Right views are transcendental,
Deviant views are all mundane.
Deviant and right completely destroyed,
The Bodhi nature appears spontaneously.
This verse is the Sudden Teaching,
Also called the great Dharma boat.
Hear in confusion, pass through ages,
In an instant’s space, enlightenment.

師復曰：「今於大梵寺說此頓教， The Master said further, “In the Da Fan Temple I have
普願法界眾生言下見性成佛。」 just now spoken the Sudden Teaching, making the
universal vow that all living beings of the Dharma-realm
時，韋使君與官僚、道俗，聞師所 will see their nature and realise Buddhahood as they hear
說，無不省悟。一時作禮，皆歎： these words.”
「善哉！何期嶺南有佛出世。」

19
決疑品第三 Chapter 3. Doubts and Questions

One day, Magistrate Wei arranged a great vegetarian

一日，韋刺史為師設大會齋。齋
feast on behalf of the Master. After the meal, the
訖，剌丈請師升座，同官僚士庶， Magistrate asked the Master to take his seat. Together
肅容再拜，問曰：「弟子聞和尚說 with officials, scholars, and the assembly, he bowed
法，實不可思議，今有少疑，願大 reverently and asked, “Your disciple has heard the High
慈悲，特為解說。」師曰：「有疑 Master explain the Dharma. It is truly inconceivable. I
即問，吾當為說。」 now have a few doubts and hope you will be
compassionate and resolve them for me.” The Master
said, “If you have any doubts, please ask me and I will
explain.” The Honorable

韋公曰：「和尚所說，可不是達摩 Wei said, “Is not what the Master speaks the same as the
大師宗旨乎？」師曰：「是。」公 doctrine of Bodhidharma?” The Master replied, “It is.”
曰：「弟子聞達摩初化梁武帝，帝 The Magistrate asked, “Your disciple has heard that when
Bodhidharma first instructed the Emperor Wu of Liang,
問云：『朕一生造寺度僧，布施設 the Emperor asked him, ‘All my life I have built temples,
齋，有何功德？』達摩言：『實無 given sanction to the Sangha, practiced giving, and
功德。』弟子未達此理，願和尚為 arranged vegetarian feasts. What merit and virtue have I
說。」 gained?’ “Bodhidharma said, ‘There was actually no
merit and virtue.’ “I, your disciple, have not yet
understood this principle and hope that the High Master
will explain it.”

The Master said, “There actually was no merit and virtue.

師曰：「實無功德，勿疑先聖之 Do not doubt the words of a sage. Emperor Wu of Liang’s
言。武帝心邪，不知正法，造寺度 mind was evil; he did not know the right Dharma.
僧，布施設齋，名為求福，不可將 Building temples and giving sanction to the Sangha,
practicing giving and arranging vegetarian feasts is called
福便為功德。功德在法身中，不在
‘seeking blessings’. Do not mistake blessings for merit
修福。」 and virtue. Merit and virtue are in the Dharma body, not
in the cultivation of blessings.”

師又曰：「見性是功，平等是德； The Master said further, “Seeing your own nature is

念念無滯，常見本性其實妙用，名 merit, and equanimity is virtue. To be unobstructed in
every thought, constantly seeing the true, real, wonderful
為功德。內心謙下是功，外行於禮
function of your original nature is called merit and
是德；自性建立萬法是功，心體離 virtue.” “Inner humility is merit and the outer practice of
念是德；不離自性是功，應用無染 reverence is virtue. Your true nature establishing the ten
是德；若覓功德法身，但依此作， thousand dharmas is merit and the mind-substance
是真功德。若修功德之人，心即不 separate from thought is virtue. Not being separate from
輕，常行普敬，心常輕人，吾我不 the true nature is merit, and the correct use of the
undefiled (true nature) is virtue. If you seek the merit and
斷即自無功；自性虛妄不實，即自 virtue of the Dharma body, simply act according to these
無德；為吾我自大，常輕一切故。 principles, for this is true merit and virtue.” “Those who
善知識！念念無間是功，心行平直 cultivate merit and virtue in their thoughts do not slight
是德；自修性是功，自修身是德。 others, but always respect them. Those who slight others
善知識！功德須自性內見，不是布 and do not cut off the ‘me and mine’ are without merit.
The vain and unreal true nature is without virtue, because
施供養之所求也。是以福德與功德
20
別 ， 武 帝 不 識 其 理 ， 非 我 祖 師 有 of the ‘me and mine,’ because of the greatness of the
過。」 ‘self,’ and because of the constant slighting of others.”
“Good Knowing Advisors, continuity of thought is merit,
and the mind practising equality and directness is virtue.
Self-cultivation of one’s nature is merit, and self-
cultivation of the body is virtue.” “Good Knowing
Advisors, merit and virtue should be seen within one’s
own nature, not sought through giving and making
offerings. That is the difference between blessings and
merit and virtue. Emperor Wu did not know the true
principle. Our Patriarch was not in error.”

刺史又問曰：「弟子常見僧俗念阿 The Magistrate asked further, “Your disciple has often

彌陀佛，願生西方；請和尚說，得 seen the Sangha and laity reciting ‘Amitabha Buddha,’
生彼否？願為破疑。」 vowing to be reborn in the West. Will the High Master
please tell me if they will obtain rebirth there, and so
dispel my doubts?”
師言：「使君善聽，惠能與說。世 The Master said, “Magistrate, listen well. Hui Neng will
尊在舍衛城中，說西方引化，經文 explain it for you. When the World Honored One was in
分明去此不遠。若論相說里數有十 Shravasti City, he spoke of being led to rebirth in the
萬八千，即身中十惡八邪，便是說 West. The Sutra text clearly states, ‘It is not far from
遠。說遠，為其下根；說近，為其 here.’ If we discuss its appearance, it is 108,000 miles
away, but in immediate terms, it is just beyond the ten
上智。人有兩種，法無兩般；迷悟 evils and the eight deviations within us. It is explained as
有味，見有遲疾。迷人念佛，求生 far distant for those of inferior roots and as nearby for
於彼；悟人自淨其心。所以佛言： those of superior wisdom.” “There are two kinds of
『隨其心淨，即佛土淨。』使君東 people, not two kinds of Dharma. Enlightenment and
方人，但心淨即無罪；雖西方人， confusion differ, and seeing can be quick or slow. The
deluded person recites the Buddha’s name, seeking
心不淨亦有愆。東方人造罪，念佛
rebirth there, while the enlightened person purifies his
求生西方；西方人造罪，念佛求生 own heart. Therefore the Buddha said, ‘As the heart is
何國？凡愚不了自性，不識身中淨 purified, the Buddhaland is purified.’” “Magistrate, if the
土，願東願西，悟人在處一般。所 person of the East merely purifies his heart, he is without
以佛言：『隨所住處，恆安樂。』 offense. Even though one may be of the West, if his heart
使君心地，但無不善，西方去此不 is impure he is at fault. The person of the East commits
offenses and recites the Buddha’s name, seeking rebirth
遙；若懷不善之心，念佛往生難
in the West. When the person of the West commits
到。」 offenses and recites the Buddha’s name, in what country
does he seek rebirth?” “Common, deluded people do not
understand their true nature and do not know that the Pure
Land is within themselves. Therefore they make vows for
the East and vows for the West. To enlightened people,
all places are the same. As the Buddha said, ‘In whatever
place one dwells, there is constant peace and happiness.’
“Magistrate, if the heart-ground is only without
unwholesomeness, the West is not far from here. If one
harbours unwholesome thoughts, one may recite the
Buddha’s name, but it will be difficult to attain that
rebirth.

21
「今勸善知識，先除十惡，即行十 “Learned cultivators, I now exhort you all to get rid of the
ten evils first and you will have walked one hundred
萬；後除八邪，乃過八千。念念見
thousand miles. Next get rid of the eight deviations and
性，常行十直，到如彈指，便親彌 you will have gone eight thousand miles. If in every
陀。使君但行十善，何須更願往 thought you see your own nature and always practice
生？不斷十惡之心，仃佛印水迎 impartiality and straightforwardness, you will arrive in a
請？ finger-snap and see Amitabha. “Magistrate, merely
practice the ten wholesome acts; then what need will
there be for you to vow to be reborn there? But if you do
not rid the heart of the ten evils, what Buddha will come
to welcome you?”

“If you become enlightened to the sudden dharma of the

若悟無生頓法，見西才只在剎那； unproduced, you will see the West in an instant.
不悟，念佛求生，路遙如何得達？ Unenlightened, you may recite the Buddha’s name
seeking rebirth, but since the road is so long, how can you
惠能與諸人移西方如剎那間，目前 traverse it? “Hui Neng will move the West here in the
便見，各願見否？」眾皆頂禮云： space of an instant so that you may see it right before your
「若此處見，何須更願往生？願和 eyes. Do you wish to see it?” The entire assembly bowed
尚慈悲，便現西方，普令得見。」 and said, “If we could see it here, what need would there
be to vow to be reborn there? Please, High Master, be
compassionate and make the West appear so that we
might see it.”

The Master said: “Great assembly, the worldly person’s

師言：「大眾！世人自色身是城， own physical body is the city, and the eye, ear, nose,
眼耳鼻舌是門；外有五門，內有意 tongue are the gates. Outside there are five gates and
門；心是地，性是王；王居心地 inside there is the gate of the heart. The heart is the
‘ground’ and one’s nature is the ‘king’. The ‘king’ dwells
上。性在，王在；性去，王無。性
on the heart ‘ground.’ When the nature is present, the
在，身心存；性去，身心壞。佛向 king is present, but when the nature is absent, there is no
性中作，莫向身外求。自性迷，即 king. When the nature is present, the body and heart
是眾生；自性覺，即是佛。慈悲， remain, but when the nature is absent, the body and heart
即是觀音；喜捨，名為勢至。能 are destroyed. The Buddha is made within the true
淨，即釋迦；平直，即彌陀。人我 nature. Do not seek outside the body. If the true nature is
confused, it is a sentient being: enlightened, it is a
是須彌，邪心是海水，煩惱是波
Buddha.” “‘Kindness and compassion’ are
浪，毒害是惡龍，虛妄是鬼神，塵 Avalokiteshvara and ‘sympathetic joy and giving’ are
勞是魚鼇，貪瞋是地獄，愚癡是畜 Mahasthamaprapta. ‘Purification’ is Shakyamuni, and
生。」 ‘equanimity and directness’ are Amitabha. ‘Others and
self’ are Mount Sumeru and ‘deviant thoughts’ are ocean
water. ‘Afflictions’ are the waves. ‘Cruelty’ is an evil
dragon. ‘Empty falseness’ is ghosts and spirits.
‘Defilement’ is fish and turtles, ‘greed and hatred’ are
hell, and ‘delusion’ is animals.

「善知識！常行十善，天堂便至， “Learned cultivators, always practice the ten good

除 人 我 ， 須 彌 倒 ； 去 邪 心 ， 海 水 practices and the heavens can easily be reached. Get rid
竭；煩惱無，波浪滅；毒害忘，魚 of others and self, and Mount Sumeru topples. Do away
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龍絕。自心地上，覺性如來，放大 with deviant thought, and the ocean waters dry up.
光明，外照六門清淨，能破六欲諸 Without defilements, the waves cease. End cruelty, and
there are no fish or dragons. The Tathagata of the
天。自性內照，三毒即除，地獄等
enlightened nature is on your own heart-ground, emitting
罪，一時消滅，內外明徹，不異西 a great bright light which outwardly illuminates and
方。不作此修，如何到彼？」大眾 purifies the six gates and breaks through the six desire
聞說，了然見性，悉皆禮拜，俱歎 heavens. Inwardly, it illuminates the true nature and casts
善哉！唱言：「普願法界眾生，聞 out the three poisons. The hells and all such offenses are
者一時悟解。」 destroyed at once. Inwardly and outwardly there is bright
penetration. This is no different from the West. But if you
do not cultivate, how can you go there?” On hearing this
speech, the members of the great assembly clearly saw
their own natures. They bowed together and exclaimed,
“This is indeed good! May all living beings of the
Dharma Realm who have heard this awaken at once and
understand!”

The Master said, “Learned cultivators, if you wish to

師言：「善知識！若欲修行，在家 cultivate, you may do so at home. You need not be in a
亦得，不由在寺。在家能行，如東 monastery. If you live at home and practice, you are like
才人心善；在寺不修，如西才人心 the person of the East whose heart is good. If you dwell
惡，但心清淨，即是自性西方。」 in a monastery but do not cultivate, you are like the
person of the West whose heart is evil. Merely purify
your heart; that is the ‘West’ of your true nature.”

The Honorable Wei asked further: “How should those at

韋公又問：「在家如何修行，願為 home cultivate? Please instruct us.”
教授。」 The Master said, “I have composed a imageless verse for
師言：「吾與大眾，作無相頌，但 the great assembly. Merely rely on it to cultivate and you
will be as if always by my side. If you cut your hair and
依此修，常與吾同處無別。若不作
leave home, but do not cultivate, it will be of no benefit
此修，剃髮出家，於道何益？ in pursuing the Way.

The verse runs:

頌曰： With an unbiased heart, why toil following precepts?
『心平何勞持戒？行直何用修禪？ With upright deeds, what use is Zen sitting meditation?
Gratitude is the filial deeds that support our parents,
恩則親養父母，義則上下相憐。讓
Righteousness is the mercy that bonds those above and
則尊卑和睦，忍則眾惡無喧。 below.
若能鎖木出火，淤泥定生紅蓮。苦 Following courtesy, the noble and the lowly are in
口的是良藥，逆耳必是忠言。 harmony,
改過必生智慧，護短心內非賢。日 Following forbearance, no rumours or quarrels will
用常行饒益，成道非由施錢。 spread
If drilling wood can spin smoke into fire,
菩提只向心見，何勞向什求玄？聽 A red-petalled lotus can surely spring from mud.
說依此修行，天堂只在目前。』 Good medicine is bitter to the taste.
Words hard against the ear must be good advice.
Correcting failings gives birth to wisdom.
Guarded errors expose a petty heart.
Persist daily in benevolent deeds to benefit others,

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 Donation is not the means to accomplish in Tao.
Search out Bodhi only in the heart.
Why toil outside in search of the profound?
Just as you hear these words, so practice:
Heaven then appears, right before your eyes.

師復曰：「善知識！總須依偈修 The Master continued, “Learned cultivators, you in this

行，見取自性，直成佛道。法不相 assembly should cultivate according to this verse to see
待，眾人且散，吾歸曹溪，眾若有 and make contact with your true nature and to realize the
Buddha Way directly. The Dharma does not wait. The
疑，卻來相問。」
assembly may now disperse. I shall now return to Ts’ao
Hsi. If you have questions come quickly and ask.”

時，刺丈官僚，在會善男信女，各 At that time, Magistrate Wei, the officials, and the good
得開悟，信受奉行。 men and faithful women of the assembly all attained
understanding, faithfully accepted, honored the teaching
and practiced it.

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定慧品第四 Chapter 4. Concentration and Wisdom

The Master instructed the assembly: “Good Knowing

師示眾云：「善知識！我此法 Advisors, this Dharma-door of mine has
門，以定慧為本，大眾勿迷。 concentration (stillness) and wisdom as its
言定慧別，定慧一體，不是 foundation. Great assembly, do not be confused and
二；定是慧體，慧是定用，即 say that concentration (stillness) and wisdom are
different. Concentration and wisdom are one
慧之時定在慧，即定之時慧在 substance, not two. Concentration is the substance of
定。若識此義，即是定慧等 wisdom, and wisdom is the function of concentration.
學。諸學道人，莫言先定發 Where there is wisdom, concentration is in the
慧，先慧發定各別。作此見 wisdom. Where there is concentration, wisdom is in
者，法有二相，口說善語，心 the concentration. If you understand this principle,
you understand the balanced study of concentration
中不善，空有定慧，定慧不
and wisdom. “Students of the Way, do not say that
等；若心口俱善，內外一種， first there is concentration, which produces wisdom,
定慧即是。」 or that first there is wisdom, which produces
concentration: do not say that the two are different.
To hold this view implies a duality of dharma. If your
speech is good, but your mind is not, then
concentration and wisdom are useless because they
are not equal. If mind and speech are both good, the
inner and outer are alike, and concentration and
wisdom are equal.

「自悟修行，不在於諍；若諍 “Self-enlightenment, cultivation, and practice are not

a matter for debate. If you debate which comes first,
先後，即同迷人。不斷勝負，
then you are like a confused man who does not cut off
卻增我法，不離四相。善知 ideas of victory and defeat, but magnifies the notion
識！定慧猶如何等？猶如燈 of self and dharmas, and does not disassociate himself
光。有燈即光，無燈即暗；燈 from the four marks.” “Good Knowing Advisors,
是光之體，光是燈之用。名雖 what are concentration and wisdom like? They are
有二，體本同一。此定慧法， like a lamp and its light. With the lamp, there is light.
Without the lamp, there is darkness. The lamp is the
亦復如是。」
substance of the light and the light is the function of
the lamp. Although there are two names, there is one
fundamental substance. The dharma of concentration
and wisdom is also thus.”

師示眾云：「善知識！一行三 The Master instructed the assembly: “Good Knowing

昧者，於一切處，行、住、 Advisors, the Single Conduct Samadhi is the constant
practice of maintaining a direct, straightforward mind
坐、臥，常行一直心是也。如 in all places, whether one is walking, standing, sitting,
淨名經云：『直心是道場，直 or lying down. As the Vimalakirti Sutra says, ‘The
心是淨土。』莫心行諂曲，口 straight mind is the Bodhimandala; the straight mind
但說直，口說一行三昧，不行 is the Pure Land.’ “Do not speak of straightness with
直心；但行直心，於一切法， the mouth only, while the mind and practice are
crooked, nor speak of the Single Conduct Samadhi
勿有執著。迷人著法相，執一
without maintaining a straight mind. Simply practice

25
行三昧。直言坐不動，妄不 keeping a straight mind and have no attachment to
起，心即是一行三昧。作此解 any dharma. “The confused person is attached to the
marks of dharmas, while holding to the Single
者。即同無情，卻是障道因
Conduct Samadhi and saying, ‘I sit unmoving and
緣。」 falseness does not arise in my mind. That is the Single
Conduct Samadhi.’ Such an interpretation serves to
make him insensate and obstructs the causes and
conditions for attaining the Way.

師示眾云：「善知識！道須通 “Good Knowing Advisors, the Way must penetrate

and flow. How can it be impeded? If the mind does
流，何以卻滯？心不住法，道
not dwell in dharmas, the Way will penetrate and
即通流；心若住法，名為自 flow. The mind that dwells in dharmas is in self-
縛。若言坐不動，是只如舍利 bondage. To say that sitting unmoving is correct is to
弗宴坐林中，卻被維摩誥訶。 be like Shariputra who sat quietly in the forest but was
善知識！又有人教坐，看心觀 scolded by Vimalakirti.” “Good Knowing Advisors,
靜，不動不起，從此置功，迷 there are those who teach people to sit looking at the
mind and contemplating stillness, without moving or
人不會，便執成顛。如此者 arising. They claim that it has merit. Confused men,
眾，如是相教，故知大錯。」 not understanding, easily become attached and go
insane. There are many such people. Therefore you
should know that teaching of this kind is a great
error.”

師示眾云：「善知識！本來正 The Master instructed the assembly: “Good Knowing

Advisors, the right teaching is basically without a
教，無有頓漸，人性自有利 division into ‘sudden’ and ‘gradual.’ People’s natures
鈍。迷人漸契，悟人頓修，自 themselves are sharp or dull. When the confused
識本心，自見本性，即無差 person who gradually cultivates and the enlightened
利，所以立頓漸之假名。 person who suddenly connects each recognize the
original mind and see the original nature, they are no
different. “Therefore, the terms sudden and gradual
are shown to be false names.

“Good Knowing Advisors, this Dharma-door of

「善知識！我此法門，從上以 mine, from the past onwards, has been established
來，先立無念為宗，無相為 from the first with no-thought as its doctrine, no-mark
體，無住為本。無相者：於相 as its substance, and no-dwelling as its basis. No-
而離相；無念者：於念而無 mark means to be apart from marks while in the midst
of marks. No thought means to be without thought
念；無住者：人之本性，於世
while in the midst of thought. No-dwelling is the basic
間善惡好醜，乃至冤之與親， nature of human beings. “In the world of good and
言語觸刺欺爭之時，並將為 evil, attractiveness and ugliness, friendliness and
空，不思酬害，念念之中，不 hostility, when faced with language which is
思前境。若前念、今念、後 offensive, critical, or argumentative, you should treat
念，念念相續不斷，名為繫 it all as empty and have no thought of revenge. In
every thought, do not think of former states. If past,
縛。於諸法上，念念不住，即 present, and future thoughts succeed one another
無縛也。此是以無住為本。」 without interruption, it is bondage. Not to dwell in

26
 dharmas from thought to thought is to be free from
bondage. That is to take no-dwelling as the basis.

“Good Knowing Advisors, to be separate from all

「善知識！外離一切相，名為 outward marks is called ‘no-mark.’ The ability to be
無相；能離於相，即法體清 separate from marks is the purity of the Dharma’s
淨；此是以無相為體。」 substance. It is to take no-mark as the substance.

“Good Knowing Advisors, the non-defilement of the

mind in all states is called ‘no-thought.’ In your
「善知識！於諸境上心不染， thoughts you should always be separate from states;
曰無念；於自念上常離諸境， do not give rise to thought about them.” “If you
不於境上生心。若只百物不 merely do not think of the hundred things, and so
completely rid yourself of thought, then as the last
思，念盡除卻，一念絕即死， thought ceases, you die and undergo rebirth in another
別處受生，是為大錯。學道者 place. That is a great mistake, of which students of the
思之。若不識法意，自錯猶 Way should take heed. “To misinterpret the Dharma
可，更勸他人，自迷不見，又 and make a mistake yourself might be acceptable, but
謗佛經；所以立無念為宗。」 to exhort others to do the same is unacceptable. In
your own confusion you do not see, and, moreover
you slander the Buddha’s Sutras. Therefore no-
thought is established as the doctrine.

“Good Knowing Advisors, why is no-thought

「善知識！云何立無念為宗？ established as the doctrine? Because there are
只緣口說見性，迷人於境上有 confused people who speak of seeing their own
念，念上便起邪見，一切塵勞 nature, and yet they produce thought with regard to
states. Their thoughts cause deviant views to arise,
妄想，從此而生。自性本無一
and from that all defilement and false thinking are
法可得；若有所得，妄說禍 created. Originally, not one single dharma can be
福，即是塵勞邪見。故此法 obtained in the self-nature. If there is something to
門，立無念為宗。」 attain, or false talk of misfortune and blessing, that is
just defilement and deviant views. Therefore, this
Dharma-door establishes no-thought as its doctrine.

「善知識！無者無何事？念者 “Good Knowing Advisors, ‘No’ means no what?

念何物？無者：無二相，無諸 ‘Thought’ means thought of what? ‘No’ means no
塵勞之心；念者，念其如本 two marks, no thought of defilement. ‘Thought’
性。真如即是念之體，念即是 means thought of the original nature of True
Suchness. True Suchness is the substance of thought
真如之用。真如自性起念，非
and thought is the function of True Suchness. “The
眼耳鼻舌能念，其如有性，所 True Suchness self-nature gives rise to thought. It is
以起念；真如若無，眼耳色 not the eye, ear, nose, or tongue which can think. The
聲，當時即壞。」 True Suchness possesses a nature and therefore gives
rise to thought. Without True Suchness, the eye, ear,
forms, and sounds immediately go bad.

「善知識！真如自性起念，六 “Good Knowing Advisors, the True Suchness

根雖有見聞覺知，不染萬境， selfnature gives rise to thought, and the six faculties,
而真性常自在。故經云：「能 although they see, hear, feel, and know, are not

27
善分別諸法相，於第一義而不 defiled by the ten thousand states. Your true nature is
動。」」 eternally independent. Therefore, the Vimalakirti
Sutra says, ‘If one is well able to discriminate all
dharma marks, then, in the primary meaning, one
does not move.’”

28
妙行品第五 Chapter 5. Sitting in Ch’an

The Master instructed the assembly: “The door of

師示眾云：「此門坐禪，元不 sitting in Ch’an consists fundamentally of attaching
著心，亦不著淨，亦不是不 oneself neither to the mind nor to purity; it is not non-
動。若言著心，心元是妄，知 movement. One might speak of becoming attached to
心如幻，故無所著也。若言著 the mind, and yet the mind is fundamentally false.
You should know that the mind is like an illusion, and
淨，人性本淨，由妄念故，蓋 therefore there is nothing to which you can become
覆真如，但無妄想，性自清 attached.” “One might say that to practice Ch’an is to
淨。起心著淨，卻生淨妄，妄 attach oneself to purity, yet the nature of people is
無處所，著者是妄。淨無形 basically pure. It is because of false thinking that the
相，卻立淨相，言是工夫；作 True Suchness is obscured. Simply have no false
thinking, and the nature will be pure of itself. “If an
此見者，障自本性，卻被淨
attachment to purity arises in your mind, a deluded
縛。」 idea of purity will result. What is delusory does not
exist, and the attachment is false. Purity has no form
or mark and yet there are those who set up the mark
of purity as an achievement. Those with this view
obstruct their own original nature and become bound
by purity.

「善知識！若修不動者，但見 “Good Knowing Advisors, one who cultivates

一切人時，不見人之是非善惡 nonmovement does not notice whether other people
are right or wrong, good or bad, or whether they have
過患，即是自性不動。善知 other faults. That is the non-movement of the self-
識！迷人身雖不動，開口便說 nature. “Good Knowing Advisors, although the body
他人是非長短好惡，與道違 of the confused person may not move, as soon as he
背；若著心著淨，即障道 opens his mouth he speaks of what is right and wrong
也。」 about others, of their good points and shortcomings,
and so he turns his back on the Way. Attachment to
the mind and attachment to purity are obstructions to
the Way.”

The Master instructed the assembly, “Good Knowing

師示眾云：「善知識！何名坐 Advisors, what is meant by ‘sitting in Ch’an?’ In this
禪？此法門中，無障無礙，外 unobstructed and unimpeded Dharma-door, the
於一切善惡境界，心念不起， mind’s thoughts do not arise with respect to any good
or evil external state. That is what ‘sitting’ is. To see
名為坐；內見自性不動，名為
the unmoving self-nature inwardly is Ch’an.
禪。」
“Good Knowing Advisors, what is meant by ‘Ch’an
「善知識！何名禪定？外離相 concentration?’ Being separate from external marks
為禪；內不亂為定。外若著 is ‘Ch’an.’ Not being confused inwardly is
相，內心即亂；外若離相，心 ‘concentration.’ “If you become attached to external
即不亂。本性自淨自定，只為 marks, your mind will be confused inwardly. If you
見境思境即亂。若見諸境心不 are separate from external marks, inwardly your mind
will be unconfused. The original nature is naturally
亂者，是真定也。」
pure, in a natural state of concentration. Confusion

29
 arises merely because states are seen and attended to.
If the mind remains unconfused when any state is
encountered, that is true concentration.”

「善知識！外離相即禪，內不 “Good Knowing Advisors, being separate from all

亂即定；外禪內定，是為禪 external marks is Ch’an and being inwardly
定。菩薩戒經云：『我本性元 unconfused is concentration. External Ch’an and
自清淨。』善知識！於念念 inward concentration are Ch’an concentration. The
Vimalakirti Sutra says, ‘Just then, suddenly return
中，自見本性清淨，自修自 and regain the original mind.’ The Bodhisattva-shila
行，自成佛道。」 Sutra says, ‘Our basic nature is pure of itself.’ Good
Knowing Advisors, in every thought, see your own
clear and pure original nature. Cultivate, practice,
realize the Buddha Way!”

30
懺悔品第六 Chapter 6. Repentance and Reform

Seeing the scholars and common people of Kuang

時，大師見廣韶洎四方士庶， Chou and Shao Kuan and the four directions
駢集山中聽法，於是升座告眾 assembled on the mountain to hear the Dharma, the
曰：「來！諸善知識！此事須 Great Master took his seat and spoke to the assembly,
從自性中起。於一切時，念念 saying: “Come, each of you Good Knowing
Advisors! This work must begin within your self-
自淨其心，自修自行，見自己
nature. At all times, in every thought, purify your own
法身，見自心佛，自度、自 mind, cultivate your own conduct, see your own
戒，始得不假到此。既從遠 Dharma-body and the Buddha of your own mind.
來，一會于此，皆共有緣，今 Take yourself across; discipline yourself. Only then
可各各胡跪，先為傳自性五分 will your coming here have not been in vain. You
法身香，次授無相懺悔。」 have come from afar to attend this gathering because
we have karmic affinities in common. Now all of you
kneel and I will first transmit to you the five-fold
Dharma-body refuge of the self-nature, and then the
markless repentance and reform.”

眾胡跪。師曰：「一、戒香： The assembly knelt and the Master said, “The first is
即自心中無非、無惡、無嫉 the morality-refuge, which is simply your own mind
when free from error, evil, jealousy, greed, hatred and
妒、無貪瞋、無劫害，名戒
hostility.
香。
“The second is the concentration-refuge, which is just
二、定香：即親諸善惡境相， your own mind which does not become confused
自心不亂，名定香。 when seeing the marks of all good and evil conditions.

“The third is the wisdom-refuge, which is simply your

三、慧香：自心無礙，常以智 own mind when it is unobstructed and when it
慧，觀照自性，不造諸惡，雖 constantly uses wisdom to contemplate and illuminate
修眾善，心不執著，敬上念 the true nature, when it does no evil, does good
下，矜恤孤貧，名慧香。 without becoming attached, and is respectful of
superiors, considerate of inferiors, and sympathetic
towards orphans and widows.”

“The fourth is the liberation-refuge, which is simply

四、解脫香：即自心無所攀 your own mind independent of conditions, not
緣，不思善，不思惡，自在無 thinking of good or evil, and free and unobstructed.
礙，名解脫香。
“The fifth is the refuge of knowledge and views,
which is simply your own mind when it is
五、解脫知見香：自心既無所
independent of good and evil conditions and when it
攀緣、善惡，不可沉空守寂， does not dwell in emptiness or cling to stillness. You
即須廣學多聞，識自本心，達 should then study this in detail, listen a great deal,
諸佛理，和光接物，無我、無 recognize your original mind, and penetrate the true
人，直至菩提，真性不易，名 principle of all the Buddhas. You should welcome and
解脫知見香。」 be in harmony with living creatures; and, without the

31
 idea of self or other, arrive directly at Bodhi, the
unchanging true nature.”

“Good Knowing Advisors, the incense of these

「善知識！此香各自內薰，莫 refuges perfumes each of you within. Do not seek
向外覓。令與汝等授無相懺 outside. I will now transmit to you the markless
悔，滅三世罪，令得三業清 repentance and reform to destroy the offensive actions
淨。 done within the three periods of time and to purify the
three karmas.”

“Good Knowing Advisors, repeat after me: ‘May this

善知識！各隨語，一時道： disciple be, in past, present, and future thought, in
『弟子等從前念、今念及後 every thought, unstained by stupidity and confusion.
念，念念不被愚迷染；從前所 May it be wiped away at once and never arise again.’
有惡業愚迷等罪，悉皆懺悔， ‘May this disciple be, in past, present, and future
願一時消滅，永不復起。弟子 thought, in every thought, unstained by arrogance and
deceit. Now I completely repent of and reform all bad
等從前念、今念及後念，念念 actions done in the past out of arrogance and deceit
不被憍誑染；從前所有惡業憍 and other such offenses. May their effects be wiped
誑等罪，悉皆懺悔，願一時消 away at once and may they never be perpetrated
滅，永不復起。弟子等從前 again! May this disciple be in past, present, and future
念、今念及後念，念念不被嫉 thought, in every thought unstained by jealousy. Now
妒染；從前所有惡業嫉妒等 I completely repent of and reform all bad actions done
in the past out of jealousy and other such offenses.
罪，悉皆懺悔，願一時消滅， May they be wiped away at once and never arise
永不復起。』」 again.”

“Good Knowing Advisors, the above has been the

「善知識！已上是為無相懺 markless repentance and reform. What is repentance
and what is reform? Repentance is to repent of past
悔。云何名懺？云何名悔？懺
errors, to repent so completely of all bad actions done
者：懺其前衍；從前所有惡 in the past out of stupidity, confusion, arrogance,
業、愚迷、憍誑、嫉妒等罪， deceit, jealousy, and other such offenses, that they
悉皆盡懺，永不復起，是名為 never arise again. Reform is to refrain from such
懺。悔者：悔其後過；從今已 transgressions in the future. Awakening and cutting
後，所有惡業、愚迷、憍誑、 off such offenses completely and never committing
them again is called repentance and reform. Common
嫉妒等罪，今已覺悟，悉皆永
people, stupid and confused, know only how to repent
斷，更不復作，是名為悔，故 of former errors and do not know how to reform and
稱懺悔。凡夫愚迷，只知懺其 refrain from transgressions in the future. Because they
前衍，不知悔其後過。以不悔 do not reform, their former errors are not wiped away,
故，前衍不滅，後過又生。前 and they will occur in the future. If former errors are
衍既不滅，後過復又生，何名 not wiped away and transgressions are again
committed, how can that be called repentance and
懺悔？」 reform?”

「善知識！既懺悔已，與善知 “Good Knowing Advisors, as you have repented and

識發四弘誓願，各須用心正 reformed, I will now teach you to make the four all
encompassing vows.
聽：自心眾生無邊誓願度，自
32
心煩惱無邊誓願斷，自性法門 I vow to take across the limitless living beings of my
無盡誓願學，自性無上佛道誓 own mind.
I vow to cut off the inexhaustible afflictions of my own
願成。」
mind.
I vow to study the immeasurable Dharma-doors of my
own nature.
I vow to realize the supreme Buddha Way of my own
nature.

“Good Knowing Advisors, did all of you not just say,

「善知識！大家豈不道，眾生
‘I vow to take across the limitless living/sentient
無邊誓願度？怎麼道，且不是 beings’? What does it mean? You should remember
惠能度。善知識！心中眾生， that it is not Hui Neng who takes them across. Good
所謂邪迷心、誑妄心、不善 Knowing Advisors, the ‘living/sentient beings’ within
心、嫉妒心、惡毒心，如是等 your mind are deviant and confused thoughts,
心，盡是眾生，各須自性自 deceitful and false thoughts, unwholesome thoughts,
jealous thoughts, vicious thoughts: all these thoughts
度，是名真度。」 are ‘living beings.’ The true nature of each one of
them must take itself across. That is true crossing
over.”
「何名自性自度？即自心中邪
見、煩惱、愚癡、眾生，將正 “What is meant by ‘the true nature taking itself
見度。既有正見，使般若智打 across’? It is to take across by means of right views
the living beings of deviant views, affliction, and
破愚癡迷妄眾生，各各自度。 delusion within your own mind. Once you have right
邪來正度，迷來悟度，愚來智 views, use Prajna Wisdom to destroy the
度，惡來善度；如是度者，名 living/sentient beings of delusion, confusion, and
為真度。」 falsehood. Each one takes itself across.
Enlightenment takes confusion across, wisdom takes
delusion across, goodness takes evil across. Such
crossing over is a true crossing.

「又，煩惱無邊誓願斷，將自 “Further, ‘I vow to cut off the inexhaustible

性般若智，除卻虛妄思想心是 afflictions.’ That is to use the Prajna Wisdom of your
也。又，法門無盡誓願學，須 own self-nature to cast out the vain and false thoughts
自見性，常行正法，是名真 in your mind. Further, ‘I vow to study the
immeasurable Dharma doors.’ You must see your
學。又，無上佛道誓願成，既
own nature and always practice the right Dharma.
常能下心行於真正，離迷、離 That is true study. Further, ‘I vow to realize the
覺，常生般若，除真、除妄， supreme Buddha way,’ and with humble mind to
即見佛性，即言下佛道成。常 always practice the true and the proper. Separate
念修行是願力法。善知識！今 yourself from both confusion and enlightenment, and
發四弘願了，更與善知識授無 always give rise to Prajna. When you cast out the true
and the false, you see your nature and realize the
相三歸依戒。」 Buddha-way at the very moment it is spoken of.
Always be mindful; cultivate the Dharma that
possesses the power of this vow. Good Knowing
Advisors, now that you have made the four all-
encompassing vows, I will transmit the precepts of the
triple refuge that has no mark.

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「善知識！歸依覺，兩足尊； “Good Knowing Advisors, take refuge with the
歸依正，離欲尊；歸依淨，眾 enlightened, the honored, the doubly complete. Take
refuge with the right, the honored that is apart from
中尊。從今日起，稱覺為師，
desire. Take refuge with the pure, the honored among
更不歸依邪魔外道。以自性三 the multitudes. From this day forward, we call
寶，常自證明，勸善知識，歸 enlightenment our master and will never again take
依自性三寶。佛者覺也，法者 refuge with deviant demons or outside religions. We
正也，僧者淨也。自心歸依 constantly enlighten ourselves by means of the Triple
覺，邪迷不生，少欲知足，能 Jewel of our own true nature. Good Knowing
Advisors, I exhort you all to take refuge with the
離財色，名兩足尊。自心歸依
Triple Jewel of your own nature: the Buddha, which
正，念念無邪見，以無邪凡 is enlightenment, the Dharma, which is right, and the
故，即無人我貢高貪愛執著， Sangha, which is pure. When your mind takes refuge
名離欲尊。自心歸依淨，一切 with enlightenment, deviant confusion does not arise.
塵勞愛欲境界，自性皆不染 Desire decreases, so that you know contentment and
著，名眾中尊。若修此行，是 are able to keep away from wealth and from the
opposite sex. That is called the honored, the doubly
自歸依，凡夫不會，從口至 complete. When your own mind takes refuge with
夜，受三歸戒，若言歸依佛， what is right, there are no deviant views in any of your
佛在何處？若不見佛，憑何所 thoughts. Because there are no deviant views, there is
歸？言卻成妄。 no self, other, arrogance, greed, love, or attachment.
That is called the honored that is apart from desire.
“When your own mind takes refuge with the pure,
your self-nature is not stained by attachment to any
state of defilement, desire or love. That is called the
honoured among the multitudes. If you cultivate this
practice, you take refuge with yourself. “Common
people do not understand that, and so, from morning
to night, they take the triple-refuge precepts. They say
they take refuge with the Buddha, but where is the
Buddha? If they cannot see the Buddha, how can they
return to him? Their talk is absurd.”

“Good Knowing Advisors, each of you examine

「善知識！各自觀察，莫錯用 yourselves. Do not make wrong use of the mind. The
心。經文分明言、自歸依佛， Avatamsaka Sutra clearly states that you should take
refuge with your own Buddha, not with some other
不言歸依他佛。自佛不歸，無
Buddha. If you do not take refuge with the Buddha in
所依處。今既自悟，各須歸依 yourself, there is no one you can rely on. “Now that
自心三寶，內調心性，外敬他 you are self-awakened, you should each take refuge
人，是自歸依也。」 with the Triple Jewel of your own mind. “Within
yourself, regulate your mind and nature; outside
yourself, respect others. That is to take refuge with
yourself.”

“Good Knowing Advisors, now that you have taken

「善知識！既歸依自三寶竟， refuge with the Triple Jewel, you should listen
各各志心，吾與說一體三身自 carefully while I explain to you the three bodies of a
性佛，令汝等見三身，了然自 single substance, the self-nature of the Buddha, so that
悟自性，
34
 you may see the three bodies and become completely
enlightened to your own self-nature.

“Repeat after me,

總隨我道：『於自色身，歸依 I take refuge with the clear, pure Dharma-body of the
清淨法身佛；於自色身，歸依 Buddha within my own body.
千百億化身佛；於自色身，歸 I take refuge with the hundred thousand myriad
依圓滿報身佛。』」 Transformation-bodies of the Buddha
within my own body.
I take refuge with the complete and full Reward body
of the Buddha within my own body.

“Good Knowing Advisors, the form-body is an inn; it

「善知識！色身是舍宅，不可 cannot be returned to. The three bodies of the Buddha
言歸向者。三身佛在自性中， exist within the self-nature of worldly people, but
世人總有為自心迷不見內性， because they are confused, they do not see the nature
within them and so seek the three bodies of the
外覓三身如來，不見自身中有 Tathagata outside themselves. They do not see that
三身佛。汝等聽說，令汝等於 the three bodies of the Buddha are within their own
自身中見自性有三身佛。此三 bodies. “Listen to what I say, for it can cause you to
身佛，從自性生，不從外得。 see the three bodies of your own self-nature within
何名清淨法身佛？世人性本清 your own body. The three bodies of the Buddha arise
淨，萬法從自性生；思量一切 from your own self-nature and are not obtained from
outside. “What is the clear, pure Dharma-body
惡事，即生惡行；思量一切善 Buddha? The worldly person’s nature is basically
事，即生善行。如是諸法，在 clear and pure, and the ten thousand dharmas are
自性中，如天常清，日月常 produced from it. The thought of evil produces evil
明，為浮雲蓋覆，上明下暗， actions and the thought of good produces good
忽遇風吹雲散，上下俱明，萬 actions. Thus, all dharmas exist within the self-nature.
This is like the sky which is always clear, and the sun
象皆現；世人性常浮游，如彼
and moon which are always bright, so that if they are
天雲。 obscured by floating clouds it is bright above the
clouds and dark below them. But if the wind suddenly
blows and scatters the clouds, there is brightness
above and below, and the myriad forms appear. The
worldly person’s nature constantly drifts like those
clouds in the sky.

“Good Knowing Advisors, intelligence is like the sun

善知識！智如日，慧如月；智 and wisdom is like the moon. Intelligence and
慧常明，於外著境，被妄念浮 wisdom are constantly bright, but if you are attached
雲蓋覆，自性不得明朗。若遇 to external states, the floating clouds of false thought
善知識，聞真正法，自除迷 cover the true nature so that it cannot shine. If you
meet a Good Knowing Advisor, if you listen to the
妄，內外明徹，於自性中，萬 true and right Dharma and cast out your own
法皆現，見性之人，亦復如 confusion and falseness, then inside and out there will
是。此名清淨法身佛。」 be penetrating brightness, and within the self-nature
all the ten thousand dharmas will appear. That is how
it is with those who see their own nature. It is called
the clear, pure Dharma-body of the Buddha.”

35
「善知識！自心歸依自性，是 “Good Knowing Advisors, when your own mind
皈依真佛。自皈依者，除卻自 takes refuge with your self-nature, it takes refuge with
the true Buddha. To take refuge is to rid your self-
性中不善心、嫉妒心、諂曲
nature of egotism and unwholesome thoughts as well
心、吾我心、誑妄心、輕人 as of jealousy, obsequiousness, deceitfulness,
心、慢他心、邪見心、貢高心 contempt, pride, conceit, and deviant views, and all
及一切時中不善之行，常自見 other unwholesome tendencies whenever they arise.
己過，不說他人好惡，是自皈 “To take refuge is to be always aware of your own
依。常須下心，普行恭敬，即 transgressions and never to speak of other people’s
good or bad traits. Always to be humble and polite is
是見性通達，更無滯礙，是自
to have penetrated to the self-nature without any
皈依。」 obstacle. That is taking refuge.

「何名千百億化身？若不思萬 “What are the hundred thousand myriad

法性本如空，一念思量，名為 Transformation bodies of the Buddha? If you are free
of any thought of the ten thousand dharmas, then your
變化。思量惡事，化為地獄； nature is basically like emptiness, but in one thought
思量善事，化為天堂；毒害化 of calculation, transformation occurs. Evil thoughts
為龍蛇；慈悲化為菩薩，智慧 are transformed into hell-beings and good thoughts
化為上界，愚癡化為下才。自 into heavenly beings. Viciousness is transformed into
性變化甚多，迷人不能省覺， dragons and snakes, and compassion into
念念起惡，常行惡道，回一念 Bodhisattvas. Wisdom is transformed into the upper
realms, and delusion into the lower realms. The
善，智慧即生，此名自性化身 transformations of the self-nature are extremely
佛。」 many, and yet the confused person, unawakened to
that truth, continually gives rise to evil and walks evil
paths. Turn a single thought back to goodness, and
wisdom is produced. That is the Transformation-body
of the Buddha within your true nature.”
「何名圓滿報身？譬如一燈， “What is the perfect, full Reward-body of the
能除千年暗，一智，能滅萬年 Buddha? Just as one lamp can disperse the darkness
愚。莫思向前，已過不可得； of a thousand years, one thought of wisdom can
常思於後，念念圓明。自見本 destroy ten thousand years of delusion. Do not think
性，善惡雖殊，本性無二。無 of the past; it is gone and can never be recovered.
Instead think always of the future and in every
二之性，名為實性，於實性
thought, perfect and clear, see your own original
中，不染善惡，此名圓滿報身 nature. Although good and evil differ, the original
佛。自性起一念惡，滅萬劫善 nature is nondual. That non-dual nature is the real
因；自性起一念善，得恆沙惡 nature. Undefiled by either good or evil, it is the
盡，直至無上菩提。念念自 perfect, full Reward-body of the Buddha. One evil
見，不失本念，名為報身。」 thought arising from the self-nature destroys ten
thousand eons’ worth of good karma. One good
thought arising from the self-nature ends evils as
numerous as the sand-grains in the Ganges River. To
reach the unsurpassed Bodhi directly, see it for
yourself in every thought and do not lose the original
thought. That is the Reward-body of the Buddha.”

36
「善知識！從法身思量，即是 “Good Knowing Advisors, the Dharma body of the
化身佛；念念自性自見，即是 Buddha is basically complete. To see your own nature
in every thought is the Reward body of the Buddha.
報身佛。自悟自修自性功德，
When the Reward body thinks and calculates, it is the
是其歸依；皮肉是色身，色身 Transformation body of the Buddha. Awaken and
是宅舍，不言歸依也。但悟自 cultivate by your own efforts the merit and virtue of
性三身，即識自性佛。」 your self-nature. That is truly taking refuge. The skin
and flesh of the physical body are like an inn to which
you cannot return. Simply awaken to the three bodies
of your self-nature and you will understand the self-
nature Buddha.”

「吾有一無相頌，若能誦持， “I have a verse without marks. If you can recite and

言下令汝積劫迷罪，一時消 memorize it, it will wipe away-accumulated eons of
滅。 confusion and offenses as soon as the words are
spoken.

The verse runs:

頌曰：『迷人修福不修道，只 A confused person will foster blessings, but not
言修福便是道。布施供養福無 cultivate the Way;
邊，心中三惡元來造；擬將修 And say, “To practice for the blessings is practice of
福欲滅罪，後世得福罪還在。 the Way.”
While giving and making offerings brings blessings
但向心中除罪緣，各自性中真 without limit,
懺悔；忽悟大乘真懺悔，除邪 It is in the mind that the three evils have their origin.
行正即無罪。學道常於自性 By seeking blessings you may wish to obliterate
觀，即與諸佛同一類。吾祖唯 offenses;
傳此頓法，普願見性同一體； But in the future, though you are blessed, offenses still
remain.
若欲當來覓法身，離諸法相心
You ought to simply strike the evil conditions from
中洗。努力自見美悠悠，後念 your mind;
忽絕一世休；若悟大乘得見 By true repentance and reform within your own self-
性。虔恭合掌至心求。』」 nature.
A sudden awakening: the true repentance and reform
of the Great Vehicle;
You must cast out the deviant, and practice the right,
to be without offense.
To study the Way, always look within your own self-
nature;
You are then the same in kind and lineage as all
Buddhas.
Our Patriarch passed along only this Sudden
Teaching;
Wishing that all might see the nature and be of one
substance.
In the future if you wish to find the Dharma body;
Detach yourself from Dharma marks and inwardly
wash the mind.
Strive to see it for yourself and do not waste your time,

37
 For when the final thought has stopped your life
comes to an end.
Enlightened to the Great Vehicle you can see your
nature;
So reverently join your palms and seek it with all your
heart.

師言：「善知識！總須誦取， The Master said, “Good Knowing Advisors, all of you

依此修行，言下見性，雖去吾 should take up this verse and cultivate according to it.
If you see your nature at the moment these words are
千里，如常在吾邊；於此言下
spoken, even if we are a thousand miles apart you will
不悟，即對面千里，何勤遠 always be by my side. If you do not awaken at the
來？珍重，好去！」一眾聞 moment of speaking, then, face to face we are a
法，靡不開悟，歡喜奉行。 thousand miles apart, so why did you bother to come
from so far? Take care of yourselves and go well.”
The united assembly heard this Dharma and there
were none who did not awaken. They received it with
delight and practiced in accord with it.

38