Platform Sutra of the Dharma Jewel of the Sixth Patriarch

迷聞經累劫，悟則剎那間。」

The deluded who hear it must pass through many kalpas, while the awakened are there in an instant."

師復曰：「今於大梵寺說此頓教，普願法界眾生，言下見性成佛。」

The Master added: "Today, in teaching this sudden teaching at Dafan Temple, I universally wish that all beings of the Dharma realm see their nature and become Buddhas upon hearing these words."

時韋使君與官僚道俗，聞師所說，無不省悟。一時作禮，皆歎：「善哉！何期嶺南有佛出世！」

At that time, Prefect Wei, the officials, and the laypeople, hearing what the Master said, all awakened. They bowed together and all praised: "Wonderful! We never expected that a Buddha would appear in Lingnan!"

一日，韋刺史為師設大會齋。齋訖，刺史請師陞座，同官僚士庶肅容再拜，問曰：「弟子聞和尚說法，實不可思議。今有少疑，願大慈悲，特為解說。」

One day, Prefect Wei prepared a grand vegetarian feast for the Master. When the meal was over, the Prefect invited the Master to ascend the seat, and with the officials, scholars, and common people he solemnly bowed again and asked: "Hearing the Venerable teach the Dharma, I find it truly inconceivable. Now I have a small doubt, and I wish the Venerable, with great compassion, would explain it specially."

師曰：「有疑即問，吾當為說。」

The Master said: "If you have a doubt, ask; I will explain it for you."

韋公曰：「和尚所說，可不是達磨大師宗旨乎？」

Lord Wei said: "What the Venerable teaches, is it not the doctrine of the Great Master Bodhidharma?"

師曰：「是。」

The Master said: "Yes."

公曰：「弟子聞：達磨初化梁武帝，帝問云：『朕一生造寺度僧、佈施設齋，有何功德？』達磨言：『實無功德。』弟子未達此理，願和尚為說。」

Lord Wei said: "I have heard that when Bodhidharma first taught Emperor Wu of Liang, the Emperor asked: 'All my life I have built temples, ordained people, given alms, and held vegetarian feasts; what merit is there in this?' Bodhidharma said: 'In truth, there is no merit.' I do not understand this principle, and wish the Venerable to explain it for me."

師曰：「實無功德，勿疑先聖之言。武帝心邪，不知正法。造寺度僧、佈施設齋，名為求福，不可將福便為功德。功德在法身中，不在修福。」師又曰：「見性是功，平等是德。念念無滯，常見本性，真實妙用，名為功德。內心謙下是功，外行於禮是德。自性建立萬法是功，心體離念是德。不離自性是功，應用無染是德。若覓功德法身，但依此作，是真功德。若修功德之人，心即不輕，常行普敬。心常輕人，吾我不斷，即自無功；自性虛妄不實，即自無德。為吾我自大，常輕一切故。善知識！念念無間是功，心行平直是德。自修性是功，自修身是德。善知識！功德須自性內見，不是佈施供養之所求也。是以福德與功德別。武帝不識真理，非我祖師有過。」

The Master said: "Indeed there is no merit; do not doubt the words of the former sage. Emperor Wu's mind held bias and wrongness, and he did not understand the right Dharma. Building temples, ordaining people, giving alms, and holding vegetarian feasts is called seeking blessings; one must not take blessings to be merit. Merit lies within the Dharma body, not in cultivating blessings." The Master continued: "Seeing one's nature is gong (achievement), and equality is de (virtue). To be unobstructed in every thought and constantly see one's original nature, with true and wondrous function, this is called merit. Inwardly being humble is gong, and outwardly conducting oneself in accord with ritual is de. The self-nature establishing the myriad dharmas is gong, and the mind's substance being free from thought is de. Not leaving one's own nature is gong, and functioning without being stained is de. If one seeks the merit of the Dharma body, one has only to act according to this, and that is true merit. One who cultivates merit does not belittle others in his heart, and always shows reverence to all. If one in his heart constantly belittles others, the attachment to 'self' is not cut off, and one has no gong; the self-nature is false and unreal, and one has no de, because of self-importance and constantly looking down on everyone. Good friends! Unbroken continuity of thoughts is gong, and a level and straight mind-ground is de. Cultivating one's own nature is gong, and cultivating oneself is de. Good friends! Merit must be seen within the self-nature; it is not obtained by giving alms and making offerings. Therefore there is a difference between blessings and merit. It was Emperor Wu who did not recognize the truth; it was not our patriarch who was at fault."

刺史又問曰：「弟子常見僧俗念阿彌陀佛，願生西方。請和尚說，得生彼否？願為破疑。」

The Prefect asked further: "I often see monks and laypeople reciting Amitabha Buddha and vowing to be reborn in the Western Pure Land. Please tell us, Venerable, can they be reborn there? I wish you would dispel my doubt."

師言：「使君善聽，惠能與說。世尊在舍衛城中，說西方引化。經文分明，去此不遠。若論相說，裡數有十萬八千，即身中十惡八邪，便是說遠。說遠為其下根，說近為其上智。人有兩種，法無兩般。迷悟有殊，見有遲疾。迷人念佛求生於彼，悟人自淨其心。所以佛言：『隨其心淨即佛土淨。』使君東方人，但心淨即無罪。雖西方人，心不淨亦有愆。東方人造罪，念佛求生西方。西方人造罪，念佛求生何國？凡愚不了自性，不識身中淨土，願東願西。悟人在處一般，所以佛言：『隨所住處恆安樂。』使君心地但無不善，西方去此不遙。若懷不善之心，念佛往生難到。今勸善知識，先除十惡即行十萬，後除八邪乃過八千。念念見性，常行平直，到如彈指，便覩彌陀。使君但行十善，何須更願往生？不斷十惡之心，何佛即來迎請？若悟無生頓法，見西方只在剎那。不悟念佛求生，路遙如何得達。惠能與諸人，移西方於剎那間，目前便見。各願見否？」

The Master said: "Prefect, listen well, and Huineng will explain it for you. In the city of Shravasti, the World-Honored One spoke of the Western Pure Land to guide and teach; the sutra text is clear, and it is not far from here. If speaking in terms of appearances, the distance is one hundred eight thousand li, which exactly refers to the ten evils and eight wrong paths in the human body, and so it is said to be far. Saying it is far is spoken for those of inferior capacity, and saying it is near is spoken for those of superior wisdom. There are two kinds of people, but the Dharma is not two. Delusion and awakening differ, and seeing one's nature is quick or slow. The deluded recite the Buddha's name seeking rebirth over there; the awakened purify their own minds themselves. Therefore the Buddha said: 'As their minds are pure, the Buddha land is pure.' Prefect, you are an easterner; if only your mind is pure, you have no offense. Although one may be a westerner, if the mind is not pure there is still fault. Easterners who create offenses recite the Buddha's name seeking rebirth in the West; westerners who create offenses, reciting the Buddha's name, seek rebirth in which land? Ordinary and foolish people do not penetrate their own nature and do not recognize the Pure Land in their own bodies, wishing now for east and now for west. For the awakened, it is the same wherever they are; therefore the Buddha said: 'Wherever one dwells, one is constantly at peace and joyful.' Prefect, if only your mind-ground has nothing unwholesome, the West is not far from here. If one holds an unwholesome mind, even reciting the Buddha's name it will be hard to reach rebirth. Now I urge all you good friends: first remove the ten evils, and that is like traveling a hundred thousand li; then remove the eight wrong paths, and that is like passing eight thousand li. With every thought seeing your nature and constantly practicing evenness and straightness, you arrive as fast as a snap of the fingers and see Amitabha at once. Prefect, if you only practice the ten good deeds, why must you still vow to be reborn? If you do not cut off the mind of the ten evils, which Buddha would come to receive you? If you awaken to the sudden Dharma of non-birth, you see the West in an instant; if you do not awaken and merely recite the Buddha's name seeking rebirth, how can you reach it when the road is so long? For all of you, Huineng will move the West here in an instant, right before your eyes; would you like to see it?"

眾皆頂禮云：「若此處見，何須更願往生？願和尚慈悲，便現西方，普令得見。」

The whole assembly bowed and said: "If it can be seen here, why must one still vow to be reborn there? We wish the Venerable, out of compassion, would make the West appear so that everyone can see it."

師言：「大眾！世人自色身是城，眼耳鼻舌是門，外有五門，內有意門。心是地，性是王。王居心地上，性在王在，性去王無。性在身心存，性去身壞。佛向性中作，莫向身外求。自性迷即是眾生，自性覺即是佛。慈悲即是觀音，喜捨名為勢至，能淨即釋迦，平直即彌陀；人我是須彌，貪欲是海水，煩惱是波浪，毒害是惡龍，虛妄是鬼神，塵勞是魚鱉。貪瞋是地獄，愚痴是畜生。善知識！常行十善，天堂便至。除人我，須彌倒；去貪欲，海水竭；煩惱無，波浪滅；毒害除，魚龍絕。自心地上覺性，如來放大光明；外照六門清淨，能破六慾諸天；自性內照，三毒即除；地獄等罪一時銷滅，內外明徹不異西方。不作此修，如何到彼？」

The Master said: "Assembly! The physical body of people of the world is itself a city; the eyes, ears, nose, and tongue are the city gates; outside there are five gates, and inside there is one gate of mind. The mind is the ground, and the nature is the king. The king lives on the mind-ground; when the nature is present the king is present, and when the nature leaves the king is gone. When the nature is present, body and mind remain; when the nature leaves, the body decays. The Buddha is to be made within one's own nature, not sought outside the body. When the self-nature is deluded, one is a being; when the self-nature is awakened, one is a Buddha. Compassion is Avalokiteshvara, joy and giving are called Mahasthamaprapta, being able to be pure is Shakyamuni, and evenness and straightness is Amitabha; the view of self and others is Mount Sumeru, greed is the ocean water, affliction is the waves, poisonous harm is the evil dragon, falsity is ghosts and spirits, defilement is fish and turtles, greed and anger are hell, and ignorance is the animal realm. Good friends! Constantly practice the ten good deeds, and heaven arrives. Remove the view of self and others, and Mount Sumeru collapses; remove greed, and the ocean dries up; when affliction is gone, the waves subside; when poisonous harm is removed, fish and dragons vanish. The awakened nature on one's own mind-ground is the Tathagata emitting great light; shining outward it purifies the six gates and can break the six desire heavens; shining inward on oneself, the three poisons are removed at once; the offenses of hell and the like are all extinguished at once, and inside and outside are bright and clear, no different from the West. If one does not cultivate in this way, how can one reach there?"

大眾聞說，瞭然見性，悉皆禮拜，俱歎善哉。唱言：「普願法界眾生，聞者一時悟解。」

The assembly, hearing these words, saw their nature clearly, and all came forward to bow and praised it together in one voice, chanting: "We universally wish that all beings of the Dharma realm who hear this will awaken on the spot."

師言：「善知識！若欲修行，在家亦得，不由在寺。在家能行，如東方人心善；在寺不修，如西方人心惡。但心清淨，即是自性西方。」

The Master said: "Good friends! If you wish to practice, you can do so at home; it need not be in a monastery. If one can practice at home, it is like an easterner whose mind is good; if one is in a monastery but does not practice, it is like a westerner whose mind is evil. As long as the mind is pure, that is the West of one's own nature."

韋公又問：「在家如何修行？願為教授。」

Lord Wei asked again: "How should one practice at home? I hope you will teach me."

師言：「吾與大眾說無相頌。但依此修，常與吾同處無別；若不依此修，剃髮出家於道何益？頌曰：

The Master said: "I will speak a verse of formlessness for the assembly. If you only practice according to this, you will always be in the same place as me, with no separation; if you do not practice according to this, what benefit to the Way is there in shaving your head and leaving home? The verse says:

「心平何勞持戒，行直何用修禪！

If the mind is level, why labor to keep the precepts? If conduct is upright, why practice meditation again!

恩則孝養父母，義則上下相憐，

In speaking of kindness, one is filial and cares for parents; in speaking of righteousness, high and low are considerate of each other;

讓則尊卑和睦，忍則眾惡無諠，

In speaking of yielding, honored and humble are harmonious; in speaking of forbearance, many evils cannot arise.

若能鑽木出火，淤泥定生紅蓮。

If one can work as one does to drill wood for fire, red lotuses will surely grow from the mud.

苦口的是良藥，逆耳必是忠言，

What is bitter to the mouth is good medicine, and what grates on the ear must be loyal advice;

改過必生智慧，護短心內非賢。

Correcting faults will surely give rise to wisdom, and if one shields one's own shortcomings, in one's heart one is not a worthy person.

日用常行饒益，成道非由施錢，

In daily life, constantly do what benefits others; the Way is not attained by giving away wealth;

菩提只向心覓，何勞向外求玄。

Bodhi should be sought only within the mind; why labor to seek some mystery outside?

聽說依此修行，西方只在目前。」

On hearing these words, practice accordingly, and the Western Pure Land is right before your eyes."

師復曰：「善知識！總須依偈修行，見取自性，直成佛道。時不相待，眾人且散，吾歸曹溪。眾若有疑，卻來相問。」

The Master added: "Good friends! Everyone should practice according to this verse, see and take hold of your own nature, and directly accomplish the Buddha Way. Time does not wait for anyone; let the assembly now disperse, for I am returning to Caoxi. If any of you have doubts, come and ask me again."

時，刺史官僚、在會善男信女，各得開悟，信受奉行。

At that time the Prefect, the officials, and the faithful men and women present each attained awakening, and believed, accepted, and practiced.

師示眾云：「善知識！我此法門，以定慧為本。大眾！勿迷，言定慧別。定慧一體，不是二。定是慧體，慧是定用。即慧之時定在慧，即定之時慧在定。若識此義，即是定慧等學。諸學道人，莫言先定發慧、先慧發定各別。作此見者，法有二相。口說善語，心中不善。空有定慧，定慧不等。若心口俱善、內外一如，定慧即等。自悟修行，不在於諍。若諍先後，即同迷人，不斷勝負，卻增我法，不離四相。善知識！定慧猶如何等？猶如燈光。有燈即光，無燈即闇。燈是光之體，光是燈之用；名雖有二，體本同一。此定慧法，亦復如是。」

The Master instructed the assembly: "Good friends! This Dharma gate of mine takes concentration and wisdom as its root. Assembly! Do not be confused and say that concentration and wisdom are two different things. Concentration and wisdom are one substance, not two. Concentration is the substance of wisdom, and wisdom is the function of concentration. At the very moment of wisdom, concentration is within wisdom; at the very moment of concentration, wisdom is within concentration. If you understand this meaning, you study concentration and wisdom equally. All you students of the Way, do not say that concentration comes first and then gives rise to wisdom, or wisdom comes first and then gives rise to concentration, separating the two. People who hold this view treat the Dharma as having two aspects. Speaking good words with the mouth while the mind is not good, they have only the name of concentration and wisdom, and concentration and wisdom are not equal. If mind and mouth are both good, and inner and outer are one, then concentration and wisdom are equal. One's own awakening and practice do not lie in debate. If you argue over which comes first, you are no different from the deluded, with the mind of winning and losing unbroken, and you only increase attachment to 'self' and 'dharma', and cannot leave the notion of a self, a person, a being, and a lifespan. Good friends! What are concentration and wisdom like? They are like a lamp and its light. With the lamp there is light, and without the lamp there is darkness. The lamp is the substance of the light, and the light is the function of the lamp; though there are two names, the substance is originally one. This Dharma of concentration and wisdom is also like this."

師示眾云：「善知識！一行三昧者，於一切處行住坐臥，常行一直心是也。《淨名》云：『直心是道場，直心是淨土。』莫心行諂曲，口但說直；口說一行三昧，不行直心。但行直心，於一切法勿有執著。迷人著法相、執一行三昧，直言：『常坐不動，妄不起心，即是一行三昧。』作此解者，即同無情，卻是障道因緣。善知識！道須通流，何以卻滯？心不住法，道即通流；心若住法；名為自縛。若言常坐不動是，只如舍利弗宴坐林中，卻被維摩詰訶。善知識！又有人教坐，看心觀靜，不動不起，從此置功。迷人不會，便執成顛。如此者眾，如是相教，故知大錯。」

The Master instructed the assembly: "Good friends! What is called the samadhi of one practice is, in all places, in walking, standing, sitting, and lying, constantly practicing a single straight mind. The Vimalakirti Sutra says: 'The straight mind is the site of the Way, the straight mind is the Pure Land.' Do not practice deceit and crookedness in the mind while only saying 'straight' with the mouth; do not speak of the samadhi of one practice with the mouth while not practicing the straight mind. Only practice the straight mind, and have no attachment to any dharma. The deluded cling to the marks of dharmas and rigidly hold onto the samadhi of one practice, insisting: 'To sit constantly without moving and not give rise to a false mind is the samadhi of one practice.' One who understands in this way is equal to an insentient thing, and it becomes instead a cause and condition for obstructing the Way. Good friends! The Way must flow freely; why instead block it? When the mind does not dwell on dharmas, the Way flows freely; if the mind dwells on a dharma, that is called binding oneself. If it were right to say that sitting constantly without moving is correct, then Shariputra, sitting quietly in the forest, would not have been rebuked by Vimalakirti. Good friends! There are also those who teach people to sit in meditation, watching the mind, contemplating stillness, neither moving nor stirring, and making effort from this. The deluded do not understand, and cling to it until it becomes an inversion. There are many such people, and they transmit it to each other this way; know that this is a great error."

師示眾云：「善知識！本來正教，無有頓漸，人性自有利鈍。迷人漸修，悟人頓契。自識本心，自見本性，即無差別，所以立頓漸之假名。善知識！我此法門，從上以來，先立無念為宗，無相為體，無住為本。無相者，於相而離相。無念者，於念而無念。無住者，人之本性。於世間善惡好醜，乃至冤之與親，言語觸刺欺爭之時，並將為空，不思酬害，念念之中不思前境。若前念今念後念，念念相續不斷，名為繫縛。於諸法上念念不住，即無縛也。此是以無住為本。善知識！外離一切相，名為無相。能離於相，即法體清淨。此是以無相為體。善知識！於諸境上，心不染，曰無念。於自念上，常離諸境，不於境上生心。若只百物不思，念盡除卻，一念絕即死，別處受生，是為大錯。學道者思之。若不識法意，自錯猶可，更誤他人；自迷不見，又謗佛經，所以立無念為宗。善知識！云何立無念為宗？只緣口說見性，迷人於境上有念，念上便起邪見，一切塵勞妄想從此而生。自性本無一法可得，若有所得，妄說禍福，即是塵勞邪見，故此法門立無念為宗。善知識！無者無何事？念者念何物？無者無二相，無諸塵勞之心。念者念真如本性。真如即是念之體，念即是真如之用。真如自性起念，非眼耳鼻舌能念。真如有性，所以起念；真如若無，眼耳色聲當時即壞。善知識！真如自性起念，六根雖有見聞覺知，不染萬境，而真性常自在。故經云：『能善分別諸法相，於第一義而不動。』」

The Master instructed the assembly: "Good friends! In the originally correct teaching there is no sudden or gradual; it is only that people's natures are sharp or dull. The deluded cultivate gradually, and the awakened enter suddenly. When one recognizes one's own original mind and sees one's own nature, there is no difference; therefore sudden and gradual are only provisional names. Good friends! In this Dharma gate of mine, from former generations onward, we have first established no-thought as the tenet, no-form as the substance, and no-abiding as the root. What is called no-form is to be in forms yet apart from forms. What is called no-thought is to be amid thoughts yet without thought. What is called no-abiding is the original nature of people. Toward the good and evil, beauty and ugliness of the world, and even toward enemies and relatives, when there are collisions of words, insults, or quarrels, one regards them all as empty and does not think of retaliation; in every thought, one does not think of previous circumstances. If a previous thought, the present thought, and a following thought continue one after another without cutting off, this is called bondage; if one does not dwell in any dharma from thought to thought, one has no bondage. This is taking no-abiding as the root. Good friends! Outwardly leaving all forms is called no-form. When one can leave forms, the substance of the Dharma is pure. This is taking no-form as the substance. Good friends! Toward all kinds of circumstances, the mind not being stained is called no-thought. Within one's own thoughts, always being apart from all kinds of circumstances and not giving rise to mind on circumstances. If one merely thinks of nothing and removes all thoughts, then when one thought is cut off one dies and must be reborn elsewhere; that is a great error. Students of the Way should think this over well. If one does not recognize the meaning of the Dharma, it is bad enough to be wrong oneself, but one also misleads others; being deluded oneself and not seeing, one also slanders the Buddha's scriptures, and so no-thought is established as the tenet. Good friends! Why establish no-thought as the tenet? Only because there are people who say with the mouth that they see their nature, while the deluded have thoughts about circumstances, and wrong views arise from the thoughts, and all defilements and false thoughts are born from this. The self-nature originally has not a single dharma to be attained; if one thinks one has attained something and speaks wildly of fortune and misfortune, that is defilement and wrong view, and so this Dharma gate establishes no-thought as its tenet. Good friends! 'No' is no what? 'Thought' is thinking of what thing? 'No' is no two opposing marks, no mind of various defilements. 'Thought' is thinking of the true suchness nature. True suchness is the substance of thought, and thought is the function of true suchness. The true suchness self-nature gives rise to thought; it is not the eye, ear, nose, or tongue that can think. Because true suchness has a nature, it can give rise to thought; if true suchness were absent, the eyes and ears and forms and sounds would at once be destroyed. Good friends! When the true suchness self-nature gives rise to thought, though the six sense faculties see, hear, feel, and know, they are not stained by the myriad kinds of circumstances, and the true nature is constantly free. Therefore the sutra says: 'One can skillfully distinguish the marks of all dharmas, while remaining unmoved in the first principle.'"

師示眾云：「此門坐禪，元不著心，亦不著淨，亦不是不動。若言著心，心元是妄，知心如幻，故無所著也。若言著淨，人性本淨，由妄念故，蓋覆真如。但無妄想，性自清淨；起心著淨，卻生淨妄。妄無處所，著者是妄。淨無形相，卻立淨相，言是工夫。作此見者，障自本性，卻被淨縛。善知識！若修不動者，但見一切人時，不見人之是非善惡過患，即是自性不動。善知識！迷人身雖不動！開口便說他人是非長短好惡，與道違背。若著心著淨，即障道也。」

The Master instructed the assembly: "In the seated meditation of this Dharma gate, one is originally not attached to the mind, not attached to purity, and also not unmoving. If one speaks of attachment to the mind, the mind is originally false; knowing that the mind is like an illusion, there is nothing to be attached to. If one speaks of attachment to purity, people's nature is originally pure, and it is only because of false thoughts that true suchness is covered. As long as there are no false thoughts, the nature is naturally pure; if one gives rise to the mind of clinging to purity, one only produces a falseness of 'purity.' Falseness has no place; that which clings is the falseness. Purity has no form, yet one insists on establishing a mark of purity and calls it effort. One who holds this view obstructs his own nature and is instead bound by 'purity.' Good friends! If one cultivates unmoving, it is that when seeing all people, one does not look at their rights and wrongs, good and evil, or faults; this is the self-nature being unmoving. Good friends! The deluded, though their bodies do not move, as soon as they open their mouths speak of the rights and wrongs, strengths and weaknesses, likes and dislikes of others, and that directly contradicts the Way. If one clings to the mind or clings to purity, that is obstructing the Way."

師示眾云：「善知識！何名坐禪？此法門中，無障無礙，外於一切善惡境界，心念不起，名為坐；內見自性不動，名為禪。善知識！何名禪定？外離相為禪，內不亂為定。外若著相，內心即亂；外若離相，心即不亂。本性自淨自定，只為見境，思境即亂。若見諸境心不亂者，是真定也。善知識！外離相即禪，內不亂即定。外禪內定，是為禪定。《菩薩戒經》云：『我本元自性清淨。』善知識！於念念中，自見本性清淨，自修自行，自成佛道。」

The Master instructed the assembly: "Good friends! What is seated meditation? In this Dharma gate, there is neither hindrance nor obstruction: toward all outward good and evil circumstances, the mind giving rise to no thoughts is called sitting; inwardly seeing the self-nature unmoving is called meditation. Good friends! What is dhyana-samadhi? Outwardly leaving marks is dhyana, and inwardly not being scattered is samadhi. If outwardly one clings to marks, the inner mind is disturbed; if outwardly one leaves marks, the mind is undisturbed. The original nature is originally self-pure and self-settled; it is only on seeing and thinking about circumstances that it is disturbed. If one sees all kinds of circumstances and the mind is not disturbed, that is true samadhi. Good friends! Outwardly leaving marks is dhyana, and inwardly not being disturbed is samadhi. Outer dhyana and inner samadhi: this is called dhyana-samadhi. The Bodhisattva Precepts Sutra says: 'My original self-nature is pure.' Good friends! In every thought, see for yourself that your nature is pure, cultivate it yourself, practice it yourself, and accomplish the Buddha Way yourself."

時，大師見廣韶洎四方士庶，駢集山中聽法，於是陞座，告眾曰：「來，諸善知識！此事須從自事中起，於一切時，念念自淨其心。自修自行，見自己法身，見自心佛，自度自戒，始得不假到此。既從遠來，一會於此，皆共有緣。今可各各胡跪，先為傳自性五分法身香，次授無相懺悔。」眾胡跪。師曰：「一、戒香。即自心中無非無惡、無嫉妬、無貪瞋、無劫害，名戒香。二、定香。即覩諸善惡境相，自心不亂，名定香。三、慧香。自心無礙，常以智慧觀照自性，不造諸惡；雖修眾善，心不執著，敬上念下，矜恤孤貧，名慧香。四、解脫香。即自心無所攀緣，不思善、不思惡，自在無礙，名解脫香。五、解脫知見香。自心既無所攀緣善惡，不可沈空守寂，即須廣學多聞，識自本心，達諸佛理，和光接物，無我無人，直至菩提，真性不易，名解脫知見香。善知識！此香各自內燻，莫向外覓。

At that time the Master, seeing that scholars and common people from Guangzhou, Shaozhou, and all quarters had gathered in the mountains to hear the Dharma, ascended the seat and told the assembly: "Come, all you good friends! This matter must begin with oneself; at all times, in every thought, purify your own mind for yourself. Cultivate yourself, practice for yourself, see your own Dharma body, see the Buddha of your own mind, save yourself and keep the precepts for yourself; only then is it not in vain that you came here. Since you have come from afar and gathered together here, all of this is due to affinity. Now please kneel with one knee on the ground, and I will first transmit to you the five-part Dharma-body incense of the self-nature, and then confer the formless repentance." The people knelt. The Master said: "The first is the incense of precepts: it is that in one's own mind there is no fault or wrong, no evil, no jealousy, no greed or anger, no robbing or harming; this is called the incense of precepts. The second is the incense of concentration: seeing all kinds of good and evil circumstances and one's own mind not being disturbed; this is called the incense of concentration. The third is the incense of wisdom: one's own mind has no obstruction, and one constantly uses wisdom to illuminate the self-nature, and does not create all kinds of evil; though cultivating all kinds of good, the mind is not attached; respecting elders, caring for juniors, and pitying the lonely, suffering, and poor; this is called the incense of wisdom. The fourth is the incense of liberation: one's own mind clinging to nothing, not thinking of good or evil, free and unobstructed; this is called the incense of liberation. The fifth is the incense of the knowledge and vision of liberation: since one's own mind clings to neither good nor evil, one must not sink into emptiness or hold on to stillness, and one must study widely and learn much, know one's own original mind, penetrate the principles of all the Buddhas, receive beings in harmony with the light, with no self and no other, all the way to bodhi, the true nature unchanging; this is called the incense of the knowledge and vision of liberation. Good friends! These five kinds of incense must each be cultivated and accomplished within one's own mind; do not look for them outside.

「今與汝等授無相懺悔，滅三世罪，令得三業清淨。善知識！各隨我語，一時道：『弟子等，從前念今念及後念，念念不被愚迷染。從前所有惡業愚迷等罪，悉皆懺悔，願一時銷滅，永不復起。弟子等，從前念今念及後念，念念不被憍誑染。從前所有惡業憍誑等罪，悉皆懺悔，願一時銷滅，永不復起。弟子等，從前念今念及後念，念念不被嫉妬染。從前所有惡業嫉妬等罪，悉皆懺悔，願一時銷滅，永不復起。』善知識！已上是為無相懺悔。云何名懺？云何名悔？懺者，懺其前愆，從前所有惡業，愚迷憍誑嫉妬等罪，悉皆盡懺，永不復起，是名為懺。悔者，悔其後過，從今以後，所有惡業，愚迷憍誑嫉妬等罪，今已覺悟，悉皆永斷，更不復作，是名為悔。故稱懺悔。凡夫愚迷，只知懺其前愆，不知悔其後過。以不悔故，前愆不滅，後過又生。前愆既不滅，後過復又生，何名懺悔？

"Now I will confer on you the formless repentance, to eliminate offenses of the three times and make the three karmas pure. Good friends! Follow me and recite together: 'We, the disciples, from the previous thought, the present thought, to the following thought, in every thought are not stained by delusion. All our evil karma and offenses of delusion and the like from the past, we repent of them all; may they be extinguished at once, never to arise again. We, the disciples, from the previous thought, the present thought, to the following thought, in every thought are not stained by arrogance and deceit. All our evil karma and offenses of arrogance, deceit, and the like from the past, we repent of them all; may they be extinguished at once, never to arise again. We, the disciples, from the previous thought, the present thought, to the following thought, in every thought are not stained by jealousy. All our evil karma and offenses of jealousy and the like from the past, we repent of them all; may they be extinguished at once, never to arise again.' Good friends! The above is the formless repentance. What is 'chan' and what is 'hui'? 'Chan' is to eliminate earlier faults: all earlier evil karma, offenses of delusion, arrogance, deceit, jealousy, and the like, repented of completely, never to arise again; this is called chan. 'Hui' is to reform later faults: from now on, all evil karma, offenses of delusion, arrogance, deceit, jealousy, and the like, now awakened to, are all cut off forever and not done again; this is called hui. Together they are called repentance. Ordinary and foolish people only know to eliminate earlier faults and do not know to reform later faults. Because they do not reform, the earlier faults are not extinguished and later faults arise again. If earlier faults are not extinguished and later faults arise in turn, how can that be called repentance?

「善知識！既懺悔已，與善知識發四弘誓願，各須用心正聽。自心眾生無邊誓願度，自心煩惱無邊誓願斷，自性法門無盡誓願學，自性無上佛道誓願成。善知識！大家豈不道，眾生無邊誓願度。恁麼道，且不是惠能度。善知識！心中眾生，所謂邪迷心、誑妄心、不善心、嫉妬心、惡毒心，如是等心，盡是眾生。各須自性自度，是名真度。何名自性自度？即自心中邪見煩惱愚痴眾生，將正見度。既有正見，使般若智打破愚痴迷妄眾生，各各自度。邪來正度，迷來悟度，愚來智度，惡來善度；如是度者，名為真度。又煩惱無邊誓願斷，將自性般若智，除卻虛妄思想心是也。又法門無盡誓願學，須自見性，常行正法，是名真學。又無上佛道誓願成，既常能下心，行於真正，離迷離覺，常生般若。除真除妄，即見佛性，即言下佛道成。常念修行，是願力法。

"Good friends! Since repentance is finished, I will now give you the four great vows; each of you must listen with right attention: 'Beings of one's own mind are boundless; I vow to save them all. Afflictions of one's own mind are boundless; I vow to cut them all off. The Dharma gates of one's own nature are inexhaustible; I vow to study them all. The unsurpassed Buddha Way of one's own nature; I vow to accomplish it.' Good friends! Does everyone not say, 'Beings are boundless, I vow to save them'? Saying so does not mean that Huineng saves them. Good friends! The beings in one's mind are those called the deluded mind, the false mind, the unwholesome mind, the jealous mind, the malicious mind; all such minds are beings. Each person must save them himself with his own nature, and this is called true saving. What is meant by saving oneself with one's own nature? It means saving the beings of wrong view, affliction, and ignorance within one's own mind with right view. Once one has right view, one uses prajna wisdom to break through the beings of ignorance, delusion, and falsity, each saving himself. When the wrong comes, save it with the right; when delusion comes, save it with awakening; when ignorance comes, save it with wisdom; when evil comes, save it with good; saving in this way is called true saving. Furthermore, 'Afflictions are boundless; I vow to cut them off' means using the prajna wisdom of the self-nature to remove the false thinking mind. Furthermore, 'The Dharma gates are inexhaustible; I vow to study them' means that one must see one's own nature and constantly practice the right Dharma, and this is called true study. Furthermore, 'The unsurpassed Buddha Way; I vow to accomplish it' means that, since one can always lower oneself and walk the true path, leaving both delusion and awakening, constantly giving rise to prajna, removing both the true and the false, one sees the Buddha nature and at once accomplishes the Buddha Way. Constantly keeping this in mind in practice is the Dharma of the power of vows.

「善知識！今發四弘願了，更與善知識授無相三歸依戒。善知識！歸依覺，兩足尊。歸依正，離欲尊。歸依淨，眾中尊。從今日去，稱覺為師，更不歸依邪魔外道，以自性三寶常自證明，勸善知識歸依自性三寶。佛者，覺也。法者，正也。僧者，淨也。自心歸依覺，邪迷不生，少欲知足，能離財色，名兩足尊。自心歸依正，念念無邪見，以無邪見故，即無人我貢高，貪愛執著，名離欲尊。自心歸依淨，一切塵勞愛欲境界，自性皆不染著，名眾中尊。若修此行，是自歸依。凡夫不會，從日至夜受三歸戒。若言歸依佛，佛在何處？若不見佛，憑何所歸，言卻成妄。善知識！各自觀察，莫錯用心。經文分明言自歸依佛，不言歸依他佛。自佛不歸，無所依處。今既自悟，各須歸依自心三寶，內調心性，外敬他人，是自歸依也。

"Good and wise friends! Now that you have made the four great vows, I shall give you the formless Three Refuges precepts. Good friends! To take refuge in the Awakened is to take refuge in the Honored One with two kinds of fullness; to take refuge in the Right is to take refuge in the Honored One free of desire; to take refuge in the Pure is to take refuge in the Honored One among the assembly. From today on, call the 'Awakened' your teacher, and no longer take refuge in demons and outside paths, always verifying yourself by the Three Jewels of your own nature. I urge all of you, good friends, to take refuge in the Three Jewels of your own nature: the Buddha is awakening; the Dharma is rightness; the Sangha is purity. When your own mind takes refuge in awakening, deluded and wrong thoughts do not arise; with few desires and contentment, able to leave wealth and sex, this is called the Honored One with two kinds of fullness. When your own mind takes refuge in rightness, there are no wrong views in any thought; because there are no wrong views, there is no ego, arrogance, craving or clinging, and this is called the Honored One free of desire. When your own mind takes refuge in purity, none of the realms of dust, toil and desire stain your own nature, and this is called the Honored One among the assembly. If you practice this, that is taking refuge in yourself. Ordinary people do not understand, and from morning to night they take the Three Refuges precepts. If they say they take refuge in the Buddha, where is the Buddha? If they cannot see the Buddha, on what basis do they take refuge? That speech then becomes false speech. Good friends! Each of you observe for yourself, and do not misuse the mind. The sutra says plainly to take refuge in the Buddha within oneself, and does not say to take refuge in some other Buddha. If you do not take refuge in your own Buddha, there is nothing to rely on. Now that you have each awakened yourselves, you should take refuge in the Three Jewels of your own mind: inwardly tame your mind and nature, outwardly show respect to others, and this is taking refuge in yourself."

「善知識！既歸依自三寶竟，各各志心，吾與說一體三身自性佛，令汝等見三身瞭然，自悟自性。總隨我道：『於自色身，歸依清淨法身佛。於自色身，歸依圓滿報身佛。於自色身，歸依千百億化身佛。』善知識！色身是舍宅，不可言歸。曏者三身佛，在自性中，世人總有；為自心迷，不見內性。外覓三身如來，不見自身中有三身佛。汝等聽說，令汝等於自身中，見自性有三身佛。此三身佛，從自性生，不從外得。何名清淨法身佛？世人性本清淨，萬法從自性生。思量一切惡事，即生惡行；思量一切善事，即生善行。如是諸法在自性中，如天常清，日月常明，為浮雲蓋覆，上明下暗。忽遇風吹雲散，上下俱明，萬象皆現。世人性常浮游，如彼天雲。善知識！智如日，慧如月，智慧常明。於外著境，被妄念浮雲蓋覆自性，不得明朗。若遇善知識，聞真正法，自除迷妄，內外明徹，於自性中萬法皆現。見性之人，亦復如是。此名清淨法身佛。善知識！自心歸依自性，是歸依真佛。自歸依者，除卻自性中不善心、嫉妬心、諂曲心、吾我心、誑妄心、輕人心、慢他心、邪見心、貢高心，及一切時中不善之行，常自見己過，不說他人好惡，是自歸依。常須下心，普行恭敬，即是見性通達，更無滯礙，是自歸依。何名圓滿報身？譬如一燈能除千年闇，一智能滅萬年愚。莫思向前，已過不可得；常思於後，念念圓明，自見本性。善惡雖殊，本性無二，無二之性，名為實性。於實性中，不染善惡，此名圓滿報身佛。自性起一念惡，滅萬劫善因；自性起一念善，得恆沙惡盡。直至無上菩提，念念自見，不失本念，名為報身。何名千百億化身？若不思萬法，性本如空，一念思量，名為變化。思量惡事，化為地獄；思量善事，化為天堂。毒害化為龍蛇，慈悲化為菩薩，智慧化為上界，愚痴化為下方。

"Good friends! Now that you have taken refuge in the Three Jewels of your own nature, focus your minds with one intention, and I will explain to you the Buddha of self-nature in one essence and three bodies, so that you can see the three bodies clearly and awaken to your own nature. Recite after me: 'In my own physical body, I take refuge in the pure Dharma-body Buddha; in my own physical body, I take refuge in the perfect Reward-body Buddha; in my own physical body, I take refuge in the hundred billion Transformation-body Buddhas.' Good friends! The physical body is a house and cannot be spoken of as something to take refuge in. The Buddha of the three bodies spoken of above is within one's own nature, and all people have it; only because your own mind is deluded, you do not see the inner nature, and you go outward to seek the three bodies of the Tathagata, without seeing the Buddha of the three bodies within your own body. Listen to me, and I will let you see within your own body that your own nature has the Buddha of the three bodies. These three-body Buddhas arise from your own nature and are not obtained from outside. What is the pure Dharma-body Buddha? The nature of people in the world is originally pure, and all dharmas arise from one's own nature. Think of all evil things and evil conduct arises; think of all good things and good conduct arises. Thus all kinds of dharmas are within your own nature, like the sky which is always clear and the sun and moon which are always bright, but covered by floating clouds, so that above it is bright and below it is dark; if suddenly a wind blows and the clouds scatter, above and below are both bright, and all phenomena appear. The nature of worldly people is always drifting, like those clouds in the sky. Good friends! Wisdom is like the sun, and insight is like the moon, and wisdom and insight are always bright. If outwardly you are attached to realms and the floating clouds of deluded thoughts cover your own nature, it cannot be bright. If you meet a good and wise friend and hear the true Dharma, and remove delusion yourself, inside and out are clear and transparent, and all dharmas appear within your own nature. Those who see their nature are also like this. This is called the pure Dharma-body Buddha. Good friends! When your own mind takes refuge in your own nature, that is taking refuge in the true Buddha. What is called taking refuge in oneself is removing from your own nature the unwholesome mind, the jealous mind, the flattering and crooked mind, the self-clinging mind, the deceitful mind, the mind that despises others, the mind that is arrogant toward others, the mind of wrong views, the mind of conceit, and unwholesome conduct at all times; always seeing your own faults and not speaking of the good and bad of others, this is taking refuge in yourself. You should always lower yourself and show respect to all, and then you have seen your nature and become open, with no more obstruction; this is taking refuge in yourself. What is the perfect Reward-body? For example, a single lamp can dispel a thousand years of darkness, and one bit of wisdom can destroy ten thousand years of ignorance. Do not think of the past; what has passed cannot be recovered; always think of what comes after, and in every thought be perfect and bright, and see your own nature yourself. Though good and evil are different, the original nature has no two forms; this nature without two forms is called the real nature. Within the real nature, not being stained by good and evil, this is called the perfect Reward-body Buddha. If your own nature gives rise to a single evil thought, it destroys the good causes of ten thousand kalpas; if your own nature gives rise to a single good thought, it wipes out evil as numerous as the sands of the Ganges. Up to unsurpassed bodhi, in every thought seeing it yourself and not losing your original thought is called the Reward-body. What are the hundred billion Transformation bodies? If you do not think of the myriad dharmas, the nature is like empty space; a single thought of thinking is called transformation. Thinking of evil things transforms into hell; thinking of good things transforms into heaven; poison and harm transform into dragons and snakes, compassion transforms into Bodhisattvas, wisdom transforms into the upper realms, and ignorance transforms into the lower regions."

自性變化甚多，迷人不能省覺，念念起惡，常行惡道。迴一念善，智慧即生，此名自性化身佛。善知識！法身本具，念念自性自見，即是報身佛。從報身思量，即是化身佛。自悟自修自性功德，是真歸依。皮肉是色身，色身是舍宅，不言歸依也。但悟自性三身，即識自性佛。吾有一無相頌，若能誦持，言下令汝積劫迷罪一時銷滅。頌曰：

(The Master continued:) The transformations of self-nature are very many, and deluded people cannot examine and awaken, and in every thought give rise to evil and constantly walk evil paths. Turn one thought back toward goodness and wisdom is born; this is called the Transformation-body Buddha of self-nature. Good friends! The Dharma-body is originally complete; in every thought, seeing one's own nature oneself is the Reward-body Buddha. Thinking from the Reward-body is the Transformation-body Buddha. Awakening yourself and cultivating the merit of your own nature yourself is true refuge. The skin and flesh are the physical body, and the physical body is a house; one does not speak of taking refuge in it. Only awaken to the three bodies of your own nature, and you will know the Buddha of your own nature. I have a formless verse; if you can recite and uphold it, it will instantly make the deluded offenses of your many kalpas vanish at once. The verse says:

「迷人修福不修道，只言修福便是道，

Deluded people cultivate only merit and not the Way, yet say that cultivating merit is cultivating the Way;

佈施供養福無邊，心中三惡元來造。

though the merit of giving and making offerings is boundless, the three evils of greed, anger and delusion in the heart are still being created as before.

擬將修福欲滅罪，後世得福罪還在，

Hoping to use cultivating merit to wipe out offenses, in a later life one receives merit and the offenses remain;

但向心中除罪緣，名自性中真懺悔。

only by removing in the heart the causes and conditions of creating offenses is it called true repentance within one's own nature.

忽悟大乘真懺悔，除邪行正即無罪，

Suddenly awakening to the true repentance of the Mahayana, removing the wrong and practicing the right, one is at once without offense;

學道常於自性觀，即與諸佛同一類。

one who studies the Way and constantly contemplates one's own nature is of the same kind as all the Buddhas.

吾祖惟傳此頓法，普願見性同一體，

Our patriarchs transmitted only this sudden teaching, vowing that everyone should see their nature and be of one body;

若欲當來覓法身，離諸法相心中洗。

if in future you want to find the Dharma-body, you must leave all the forms of dharmas and wash them clean in the heart.

努力自見莫悠悠，後念忽絕一世休，

Strive to see it yourself, and do not drift through the days in a daze; when the next thought suddenly breaks off, this life is also finished.

若悟大乘得見性，虔恭合掌至心求。」

If you want to awaken to the Mahayana and see your nature, you should join your palms with reverence and seek it sincerely."

師言：「善知識！總須誦取，依此修行，言下見性。雖去吾千里，如常在吾邊。於此言下不悟，即對面千里，何勤遠來。珍重！好去。」

The Master said: "Good friends! All of you should memorize this and practice according to it, and see your nature on the spot. In this way, even if you are a thousand li from me, it is as if you were always at my side; if you cannot awaken at these words, then even face to face you are a thousand li apart, so why trouble yourselves to come from afar? Take care! Go well."

一眾聞法，靡不開悟，歡喜奉行。

All in the assembly who heard the Dharma awakened, and joyfully put it into practice.

師自黃梅得法，回至韶州曹侯村，人無知者(他本云，師去時，至曹侯村，住九月餘。然師自言：「不經三十餘日便至黃梅。」此求道之切，豈有逗留？作去時者非是)。有儒士劉志略，禮遇甚厚。志略有姑為尼，名無盡藏，常誦《大涅槃經》。師暫聽，即知妙義，遂為解說。尼乃執卷問字，師曰：「字即不識，義即請問。」尼曰：「字尚不識，焉能會義？」師曰：「諸佛妙理，非關文字。」尼驚異之，遍告裡中耆德云：「此是有道之士，宜請供養。」有魏(魏一作晉)武侯玄孫曹叔良及居民，競來瞻禮。時，寶林古寺，自隋末兵火已廢，遂於故基重建梵宇，延師居之。俄成寶坊，師住九月餘日，又為惡黨尋逐，師乃遯於前山。被其縱火焚草木，師隱身挨入石中得免。石今有師趺坐膝痕，及衣布之紋，因名避難石。師憶五祖懷會止藏之囑，遂行隱於二邑焉。

After the Master received the Dharma at Huangmei, he returned to Caohou Village in Shaozhou, where no one knew him. (Other texts say that on his way there the Master stayed nine months or more in Caohou Village. But the Master himself said: "In under thirty days I arrived at Huangmei." Seeking the Way so urgently, how would he have lingered? To say he stayed on the way there is wrong.) There was a Confucian scholar, Liu Zhilue, who treated him with great courtesy. Zhilue had a paternal aunt who had left home to become a nun, with the Dharma name Wujinzang, who often recited the Great Nirvana Sutra. The Master listened for a short while and knew its wondrous meaning, and explained it to her. The nun then took the scroll and asked about characters; the Master said: "I do not know the characters, but ask about the meaning as you like." The nun said: "If you do not know even the characters, how can you grasp the meaning?" The Master said: "The wondrous principles of the Buddhas have nothing to do with written words." The nun was astonished and told the elders of the village everywhere: "This is a person of the Way, and he should be invited and supported." Cao Shuliang, a descendant in the fifth generation of Marquis Wu of Wei, and the villagers came vying to pay homage. (The word "Wei" is "Jin" in some texts.) At that time the old Baolin Temple had fallen into ruin since the military fires at the end of the Sui, so the people rebuilt the monastery on the old foundations and invited the Master to live there, and it soon became a precious monastery. The Master lived there nine months or more, but was again pursued by evil men and fled to the front mountain. Those people set fire to the grass and trees, and the Master squeezed sideways into a crack in the rock and so escaped. That rock still bears the marks of the Master's knees in the lotus posture and the weave of his cloth, and so it is called the Refuge Rock. The Master remembered the Fifth Patriarch's instruction, "stop when you meet Huai, hide when you meet Hui," and went to live in seclusion in the two counties of Huaiji and Sihui.

僧法海，韶州曲江人也。初參祖師，問曰：「即心即佛，願垂指諭。」師曰：「前念不生即心，後念不滅即佛；成一切相即心，離一切相即佛。吾若具說，窮劫不盡。聽吾偈曰：

The monk Fahai was a native of Qujiang in Shaozhou. When he first called on the Patriarch he asked: "'This very mind is Buddha'; I hope you will instruct and reveal this." The Master said: "The previous thought not arising is mind; the following thought not ceasing is Buddha; to accomplish all forms is mind, to be free of all forms is Buddha. If I explained in detail, I could not finish through all the kalpas. Listen to my verse:

「即心名慧，即佛乃定，定慧等持，

In terms of this mind, it is called insight; in terms of this Buddha, it is concentration; when concentration and insight are held equally,

意中清淨。悟此法門，由汝習性，

the mind and thoughts are naturally pure. To awaken to this teaching depends on your own habits;