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上
二○ ○ 五年一月二十二日 |
與語○為邪見故○善知識○心量廣大○徧周法 | 心靜坐○百無所思○自稱為大○此一輩人不可 | 善知識○迷人口說○智者心行○又有迷人○空 | 亦不染著○心如虛空○名之為大○故曰摩訶○ | 人性中○若見一切人惡之與善盡皆不取不捨○ | 如是○善知識○自性能含萬法是大○萬法在諸 | 切大海○須彌諸山○總在空中○世人性空亦復 | 木叢林○惡人善人○惡法善法○天堂地獄○一 | 物色像○日月星宿○山河大地○泉源溪澗○草 | 坐○卽著無記空○善知識○世界虛空○能含萬 | 莫聞吾說空便卽著空○第一莫著空○若空心靜 | 無有一法可得○自性眞空亦復如是○善知識○ | 有頭尾○諸佛剎土盡同虛空○世人妙性本空○ | 無上下長短○亦無瞋無喜無是非無善無惡○無 | 無有邊畔○亦無方圓大小○亦非靑黃赤白○亦 | ○何名摩訶○摩訶是大○心量廣大○猶如虛空 | 念心行○則心口相應○本性是佛○離性無別佛 | 口念○口念心不行○如幻如化○如露如電○口 | 是梵語○此言大智慧到彼岸○此須心行○不在 | 得見性○終無有益○善知識○摩訶般若波羅蜜 | 自性般若○猶如說食不飽○口但說空○萬劫不 | 吾為汝說○善知識○世人終日口念般若○不識 | 般若波羅蜜法○使汝等各得智慧○志心諦聽○ | 只緣迷悟不同○所以有愚有智○吾今為說摩訶 | 知識示導見性○當知愚人智人佛性本無差別○ | 世人本自有之○只緣心迷不能自悟○須假大善 | 摩訶般若波羅蜜多○復云善知識○菩提之智○ | 次日韋使君請益○師陞座告大衆曰○總淨心念 | 般若品第二 | 六祖大師法寶壇經 |
| 持誦金剛般若經○卽得見性○當知此經功德無 | 若欲入甚深法界及般若三昩者○須修般若行○ | 於一切法不取不捨○卽是見性成佛道○善知識 | 憶無著○不起誑妄○用自眞如性○以智慧觀照 | 智慧常現○不離自性○悟此法者卽是無念○無 | 何以故○為世人有八萬四千塵勞○若無塵勞○ | 善知識○我此法門○從一般若生八萬四千智慧 | 勞○如此修行○定成佛道○變三毒為戒定慧○ | 三世諸佛從中出○當用大智慧打破五藴煩惱塵 | 若波羅蜜○最尊最上最第一○無住無往亦無來 | 境卽煩惱○後念離境卽菩提○善知識○摩訶般 | 卽菩提○前念迷卽凡夫○後念悟卽佛○前念著 | 念修行○自身等佛○善知識○凡夫卽佛○煩惱 | 是般若法○修此行者是般若行○不修卽凡○一 | 時有妄有非○念念若行○是名眞性○悟此法者 | 岸○故號波羅蜜○善知識○迷人口念○當念之 | 為此岸○離境無生滅○如水常通流○卽名為波 | 解義離生滅○著境生滅起○如水有波浪○卽名 | 智○何名波羅蜜○此是西國語○唐言到彼岸○ | 無形相○智慧心卽是○若作如是解○卽名般若 | 常自言我修般若○念念說空○不識眞空○般若 | 生○世人愚迷不見般若○口說般若○心中常愚 | 卽是般若行○一念愚卽般若絕○一念智卽般若 | 一切處所○一切時中○念念不愚○常行智慧○ | 弟子○善知識○何名般若○般若者唐言智慧也 | 修此行○恰似凡人自稱國王○終不可得○非吾 | 心量大事○不行小道○口莫終日說空○心中不 | 入○莫錯用意○名為眞性自用○一眞一切眞○ | 善知識○一切般若智○皆從自性而生○不從外 | ○一卽一切○去來自由○心體無滯○卽是般若 | 界○用卽了了分明○應用便知一切○一切卽一 |
| 淨名經云○卽時豁然還得本心○善知識○我於 | ○我本元自性淸淨○若識自心見性○皆成佛道 | 心○何不從自心中頓見眞如本性○菩薩戒經云 | 衆生○一念悟時○衆生是佛○故知萬法盡在自 | 解心開○卽與智人無別○善知識○不悟卽佛是 | 愚者問於智人○智者與愚人說法○愚人忽然悟 | 有○緣其人中有愚有智○愚為小人智為大人○ | 不有○故知萬法本自人興○一切經書○因人說 | 因智慧性方能建立○若無世人○一切萬法本自 | 及諸文字○大小二乘○十二部經○皆因人置○ | 行○般若經本無差別○善知識○一切修多羅○ | 住○去來自由○能除執心○通達無礙○能修此 | 惱塵勞常不能染○卽是見性○善知識○內外不 | 開悟頓敎○不執外修○但於自心常起正見○煩 | 心外見○修行覓佛○未悟自性○卽是小根○若 | 之智亦無大小○為一切衆生自心迷悟不同○迷 | 如大雲覆葢於日○不得風吹○日光不現○般若 | 何聞法不自開悟○緣邪見障重○煩惱根深○猶 | 如是○元有般若之智○與大智人更無差別○因 | 若被大雨悉皆自倒○不能增長○小根之人亦復 | 知識○小根之人聞此頓敎○猶如草木根性小者 | 合為一體○衆生本性般若之智○亦復如是○善 | 有情無情○悉皆蒙潤○百川衆流○却入大海○ | 天有○元是龍能興致○令一切衆生○一切草木 | 用智慧○常觀照故○不假文字○譬如雨水不從 | 剛經○心開悟解○故知本性自有般若之智○自 | 大海○不增不減○若大乘人若最上乘人聞說金 | 浮提○城邑聚落○悉皆漂流○如漂棗葉○若雨 | 人聞○心生不信○何以故○譬如天龍下雨於閻 | 最上乘○為大智人說○為上根人說○小根小智 | 量無邊○經中分明讚歎○莫能具說○此法門是 |
| 出世破邪宗○法卽無頓漸○迷悟有遲疾 | 說通及心通○如日處虛空○唯傳見性法 | 聽吾頌曰 | 在家出家○但依此修○惟記吾言○亦無有益○ | 斷佛種性○善知識○吾有一無相頌○各須誦取 | 究竟無益○恐愚人不解○謗此法門○百劫千生 | 若不同見同行○在別法中不得傳付○損彼前人 | 然須傳授從上以來默傳分付○不得匿其正法○ | 發願受持如事佛故○終身而不退者○定入聖位 | 識後代得吾法者○將此頓敎法門○於同見同行 | 法者見諸佛境界○悟無念法者至佛地位○善知 | 邊見○善知識○悟無念法者萬法盡空○悟無念 | 行○若百物不思○當令念絶○卽是法縛○卽名 | 通用無滯○卽是般若三昩○自在解脱○名無念 | 六識出六門○於六塵中無染無雜○來去自由○ | 用卽徧一切處○亦不著一切處○但淨本心○使 | 名無念○知見一切法○心不染著○是為無念○ | 解脱○卽是般若三昩○般若三昩卽是無念○何 | 明徹○識自本心○若識本心○卽本解脱○若得 | 性○一悟卽至佛地○善知識○智慧觀照○內外 | 起正眞般若觀照○一剎那間妄念俱滅○若識自 | 妄念顛倒○外善知識雖有敎授○救不可得○若 | 處○何以故○自心內有知識自悟○若起邪迷○ | 求○若一向執謂須他善知識望得解脱者無有是 | 自悟○須求善知識指示方見○若自悟者不假外 | 世諸佛○十二部經○在人性中本自具有○不能 | 令得見性○一切善法○因善知識能發起故○三 | 法者直示正路○是善知識有大因緣○所謂化導 | 自見本性○若自不悟○須覓大善知識解最上乘 | 將此敎法流行○令學道者頓悟菩提○各觀自心 | 忍和尙處一聞言下便悟○頓見眞如本性○是以 |
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上
二○ ○五年二月二日 |
佛出世○ | 無不省悟○一時作禮○皆歎善哉○何期嶺南有 | 言下見法成佛○時韋使君與官僚道俗聞師所說 | 師復曰○今於大梵寺說此頓敎○普願法界衆生 | 亦名大法船○迷聞經累却○悟則剎那間 | 邪正盡打却○菩提性宛然○此頌是頓敎 | 恰如求兔角○正見名出世○邪見名世間 | 佛法在世間○不離世間覺○離世覓菩提 | 自須有方便○勿令彼有疑○卽是自性現 | 憎愛不關心○長伸兩脚臥○欲擬化他人 | 我非自有過○但自却非心○打除煩惱破 | 若見他人非○自非却是左○他非我不非 | 闇行不見道○若眞修道人○不見世間過 | 欲得見眞道○行正卽是道○自若無道心 | 終身不見道○波波度一生○到頭還自懊 | 色類自有道○各不相妨惱○離道別覓道 | 一切盡不妨○常自見己過○與道卽相當 | 淨心在妄中○但正無三障○世人若修道 | 淸淨至無餘○菩提本自性○起心卽是妄 | 邪來煩惱至○正來煩惱除○邪正俱不用 | 合理還歸一○煩惱暗宅中○常須生慧日 | 只此見性門○愚人不可悉○說卽雖萬股 |
Chapter 2 :-- On Prajna
Next day Prefect Wei asked the Patriarch to give another address. thereupon, having taken his seat and asked the assembly to purify their mind collectively, and to recite the 'Maha Prajnaparamita Sutra', he gave the following address:--
Learned Audience, the Wisdom of Enlightenment is inherent in every one of us. (Tao is in us or God is in us) It is because of the delusion under which our mind works that we fail to realize it ourselves, and that we have to seek the advice and the guidance of enlightened ones before we can know our own Essence of Mind. You should know that so far as Buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one. What makes the difference is that one realizes it, while the other is ignorant of it. Now, let me talk to you about Maha Prajnaparamita, so that each of you can attain wisdom.
Learned Audience, those who recite the word 'Prajna' the whole day long do not seem to know that Prajna is inherent in their own nature. But mere talking on food will not appease hunger, and this is exactly the case with these people. We might talk on Sunyata (the Void) for myriads of kalpas, but talking alone will not enable us to realize the essence of Mind, and it serves no purpose in the end.
The word 'Mahaprajnaparamita' is Sanskrit, and means great wisdom to reach the opposite shore' (of the sea of existence). What we have to do is to put it into practice with our mind; (purifying the mind or cultivate self is to clear our mind of all thoughts and have faith in the Mark on the forehead; with strong faith on the Mark, you need not have to meditate) whether we recite it or not does not matter. Mere reciting it without mental practice (Very Important) may be likened to a phantasm, a magical delusion, a flash of lightning or a dewdrop. On the other hand, if we do both, then our mind will be in accord with what we repeat orally. Our very nature is Buddha, and apart from this nature there is no other Buddha. (So why pray to Buddha statues made of paper, cloth, wood, metals, stones etc? Stupid!)
What is Maha? It means 'Great'. The capacity of the mind is as great as that of space. (The Mark cannot be seen but it is as great as the universe) It is infinite, neither round nor square, neither great nor small, neither green nor yellow, neither red nor white, neither above nor below, neither long nor short, neither angry nor happy, neither right nor wrong, neither good nor evil, neither first nor last. All Buddha Ksetras (lands) are as void as space. Intrinsically our transcendental nature is void and not a single Dharma can be attained. (nothing to gain) It is the same with the Essence of Mind, which is a state of 'Absolute Void' (ie the void-ness of non-void).
Learned Audience, when you hear me talk about the Void, do not at once fall into the idea of vacuity, (because this involves the heresy of the doctrine of annihilation). It is of the utmost importance that we should not fall into this idea, because when a man sits quietly and keeps his mind blank he will abide in a state of 'Void-ness of Indifference.' (when you close your eyes only, but not when you gaze at the nose tip.)
Learned Audience, the illimitable Void of the universe is capable of holding myriads of things of various shape and form, such as the sun, the moon, stars, mountains, rivers, worlds, springs, rivulets, bushes, woods, good men, bad men, Dharmas pertaining to goodness or badness, Deva planes, hells, great oceans, and all the mountains of the Mahameru. Space takes in all these, and so does the void-ness of our nature. (Just imagine that) We say that the Essence of Mind is great because it embraces all things, since all things are within our nature. When we see the goodness or the badness of other people we are not attracted by it, nor repelled by it, nor attached to it; so that our attitude of mind is as void as space. In this way, we say our mind is great. Therefore we call it 'Maha.'
Learned Audience, what the ignorant merely talk about, wise men put into practice with their mind. There is also a class of foolish people who sit quietly and try to keep their mind blank. (Not when you gaze at the nose tip and belief the Mark on our forehead is Buddha.) They refrain from thinking of anything and call themselves 'great.' On account of their heretical view we can hardly talk to them.
Learned Audience, you should know that the mind is very great in capacity, since it pervades the whole Dharmadhatu (the sphere of the Law ie the Universe). When we use it, we can know something of everything, and when we use it to its full capacity we shall know all. All in one and one in all. When our mind works without hindrance and is at liberty to 'come' or to 'go', then it is in a state of 'Prajna.' (enlightened)
Learned Audience, all Prajna come from the Essence of Mind and not from an exterior source. Have no mistaken notion about that. This is called 'Self-use of the True Nature'. Once the Tathata (Such-ness, the Essence of Mind) (Mark on the forehead) is known, one will be free from delusion forever.
Since the scope of the mind is for great objects, we should not practice such trivial acts. Do not talk about the 'Void' all day without practicing it in the mind. One who does this may be likened to a self-styled king who is really a commoner. Prajna can never be attained in this way, and those who behave like this are not my disciples.
Learned Audience, what is Prajna? It means 'Wisdom'. If at all times and in all places we steadily keep our thought free from foolish desire, and act wisely on all occasions, then we are practicing Prajna. (As if so easy.) One foolish notion is enough to shut off Prajna, while one wise thought will bring it forth again. People in ignorance or under delusion do not see it; they talk about it with their tongues, but in their mind they remain ignorant. They are always saying that they practice Prajna, and they talk incessantly on 'Vacuity'; but they do not know the 'Absolute Void'. 'The Heart of Wisdom' is Prajna, which has neither form nor characteristic. (Our true nature.) If we interpret it in this way, then indeed it is the wisdom of Prajna.
What is Paramita? It is a Sanskrit word, meaning 'to the opposite shore'. figuratively, it means 'above existence and non-existence'. By clinging to sense objects, existence or non-existence arises like the up and down of the billowy sea, and such a state is called metaphorically 'this shore'; while by non-attachment (as in Bhagavad Gita) a state above existence and non existence, like smoothly running water, is attained, and this is called 'opposite shore'. This is why it is called 'Paramita'.
Learned Audience, people under illusion recite the 'Mahaprajnaparamita' with their tongues, and while they are reciting it, erroneous and evil thoughts arise. But if they put it into practice unremittingly, they realize its 'true nature'. To know this Dharma is to know the Dharma of Prajna, and to practice this is to practice Prajna. He who does not practice it is an ordinary man. He who directs his mind to practice it even for one moment is the equal of Buddha.
For ordinary man is Buddha, and Klesa (defilement) is Bodhi (enlightenment). A foolish passing thought makes one an ordinary man while an enlightened second thought makes one a Buddha. (So, to be a Buddha, you always have to think pure.) A passing thought that clings to sense objects is klesa, while a second thought that frees one from attachment is Bodhi.
Learned Audience, the Mahaprajnaparamita (here means the Essence of Mind) is the most exalted, the supreme, and the foremost. It neither stays, nor goes, nor comes. By means of it Buddha of the present, the past, and the future generations attain Buddha-hood. We should use this great wisdom to break up the five Shandhas for to follow such a practice ensures the attainment of Buddha-hood. The three poisonous elements (greed, hatred and illusion) will then be turned into Sila (good conduct), Samadhi (meditation) and Prajna.
Learned Audience, in this system of mine one Prajna produces eighty four thousand ways of wisdom, since there are that number of 'defilements' for us to cope with; but when one is free from defilements, wisdom reveals itself, and will not be separated from the Essence of Mind. Those who understand this Dharma will be free from idle thoughts. To be free from being infatuated by one particular thought, from clinging to desire, and from falsehood; to put one's own essence of Tathata (same as Essence of Mind or Mark on the forehead) into operation; to use Prajna (how?) for contemplation, and to take an attitude of neither indifference nor attachment towards all things--this is what is meant by realizing one's own Essence of Mind for the attainment of Buddha-hood.
Learned Audience, if you wish to penetrate the deepest mystery of the Dharmadhatu and the Samadhi of Prajna, you should practice Prajna by reciting and studying the Vajracchedika (The Diamond) Sutra which will enable you to realize the Essence of Mind. You should know that the merit for studying this Sutra, as distinctly set forth in the text, is immeasurable and illimitable, and cannot be enumerated in details. This Sutra belongs to the highest School of Buddhism, and the Lord Buddha delivered it specially for the very wise and quick-witted. If the less wise and the slow-witted should hear about it they would doubt its credibility. Why? For example, if it rained in Jambudvipa (the Southern Continent), through the miracle of the celestial Naga, cities, towns, and villages would be drifted about in the flood, as if they were only leaves of the date tree. But should it rain in the great ocean, the level of the sea as a whole would not be affected by it. When Mahayanists hear about the Vajracchedika their minds become enlightened; they know that Prajna is immanent in their Essence of Mind and that they need not rely on scriptural authority, since they can make use of their own wisdom by constant practice of contemplation. (Meditation, my type)
The Prajna immanent in the Essence of Mind of every one may be likened to the rain, (droplets) the moisture of which refreshes every living thing, trees and plants as well as sentient beings. When rivers and streams reach the sea, the water carried by them merges into one body; (can you find the droplets in the ocean water?) this is another analogy. Learned Audience, when rain comes in a deluge, plants which are not deep-rooted are washed away, and eventually they succumb. This is the case with the slow-witted, when they hear about the teaching of the 'Sudden' School. The Prajna immanent in them is exactly the same as that in the very wise men; but they fail to enlighten themselves when the Dharma is made known to them. Why? Because they are thickly veiled by erroneous views and deep-rooted defilements, in the same way as the sun may be thickly veiled by cloud and unable to show his light until the wind blows the cloud away.
Prajna does not vary with different persons; what makes the difference is whether one's mind is enlightened or deluded. He who does not know his own Essence of Mind, and is under the delusion that Buddha-hood can be attained by outward religious rites is called the slow-witted. He who knows the teaching of the 'Sudden' School and attaches no importance to rituals, and whose mind functions always under right views, so that he is absolutely free from defilements or contaminations, is said to have known his Essence of Mind.
Learned Audience, the mind should be framed in such a way that it will be independent of external or internal objects, at liberty to come or to go, free from attachment and thoroughly enlightened without the lest beclouding. He who is able to do this is of the same standard required by the Sutras of the Prajna School.
Learned Audience, all Sutras and Scriptures of the Mahayana and Hinayana Schools, as well as the twelve sections of the canonical writings, were provided to suit the different needs and temperaments of various people. It is upon the principle that Prajna is latent in every man that the doctrines expounded in these books are established. If there were no human beings, there would be no Dharmas; hence we know that all Dharmas are made for men, and that all Sutras owe their existence to the preachers. Since some men are wise, the so-called superior men, and some are ignorant, the so-called inferior men, the wise preach to the ignorant when the latter ask them to do so. Through this the ignorant may attain sudden enlightenment, and their mind thereby becomes illuminated. Then they are no longer different from the wise men.
Learned Audience, without enlightenment there would be no difference between a Buddha and other living beings; while a gleam of enlightenment is enough to make any living being the equal of a Buddha. Since all Dharmas are immanent in our mind there is no reason why we should not realize intuitively the real nature of Tathata (Such-ness). (Tathata is referring to the Mark) The Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically pure, and if we know our mind and realzsed what our nature is, all of us would attain Buddha-hood". (All will be saved) As the Vimalakirti Nirdesa Sutra says, "At once they become enlightened and regain their own mind".
Learned audience, when the Fifth Patriarch preached to me I became enlightened immediately after he had spoken, and spontaneously realized the real nature of Tathata. For this reason it is my particular object to propagate the teaching of this 'Sudden' School, so that learners may find Bodhi at once and realize their true nature by introspection (meditation) of mind.
Should they fail to enlighten themselves, they should ask the pious and learned Buddhists who understand the teaching of the Highest School to show them the right way. It is an exalted position, the office of a pious and learned Buddhist who guides others to realize the Essence of Mind. Through his assistance one may be initiated into all meritorious Dharmas. The wisdom of the past, the present and the future Buddha as well as the teachings of the twelve sections of the Canon are immanent in our mind; but in case we fail to enlighten ourselves, we have to seek the guidance of the pious and learned ones. On the other hand, those who enlighten themselves need no extraneous help. It is wrong to insist upon the idea that without the advice of the pious and learned we cannot obtain liberation. Why? Because it is by our innate wisdom that we enlighten ourselves, and even the extraneous help and instructions of a pious and learned friend would be of no use if we were deluded by false doctrines and erroneous views. Should we introspect our mind with real Prajna, all erroneous views would be vanquished in a moment, and as soon as we know the Essence of Mind we arrive immediately at the Buddha stage.
Learned Audience, when we use Prajna for introspection we are illuminated within and without, and in a position to know our own mind. To know our mind is to obtain liberation. (Liberation without the seal on the Mark is no use. You achieve immortality only.) To obtain liberation is to attain Samadhi of Prajna, which is 'thoughtlessness'. What is 'thoughtlessness'? 'Thoughtlessness' is to see and to know all Dharmas (things) with a mind free from attachment. When in use it pervades everywhere, and yet it sticks nowhere. What we have to do is to purify our mind so that the six Vijnanas (aspects of consciousness), in passing through the six gates (sense organs) will neither be defiled by nor attached to the six sense-objects. When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view. (Not when you gaze at the nose tip. You can ask any Buddhist High Monks to tell you the correct meditation method. Each will provide you their particular practice, Tibetan, Sri Lankan, Thai, Myanmar, Northern China, Southern China etc. Mine is the perfect one because it is the combination of all religions. To remind you, gazing the nose tip can make you giddy when you try the first time. This is the only method to purify the mind, whether you are criminals or good guys. Criminals have Buddha in their hearts. Better take note.)
Learned Audience, those who understand the way of 'thoughtlessness' will know everything, will have the experience all Buddha have had, and attain Buddha-hood. In future, if an initiate of my School should make a vow in company with his fellow-disciples to devote his whole life without retrogression to the practice of the teachings of this 'Sudden' School, in the same spirit as that for serving Buddha, he would reach without failure the Path of Holiness. (To the right men) he should transmit from heart to heart the instructions handed down from one Patriarch to another; (this is in the past, the present is to propagate to all, as we are returning home) and no attempt should be made to conceal the orthodox teaching. To those who belong to other schools, and whose views and objects are different from ours, the Dharma should not be transmitted, (this is selfish as all are to be saved) since it will be anything but good for them. This step is taken lest ignorant persons who cannot understand our system should make slanderous remarks about it and thereby annihilate their seed of Buddha-nature (can Buddha-nature be annihilated?) for hundreds of Kalpas and thousands of incarnations.
Learned Audience, I have a 'Formless' Stanza for all to recite. Both laity and monks should put its teaching into practice, without which It would be useless to remember my words alone. Listen to this stanza:-- a Master of the Buddhist Canon as well as of the teaching of the Dhyana School--May be likened unto the blazing sun sitting high in his meridian tower.--Such a man would teach nothing but the Dharma for realizing the essence of Mind,--And his object in coming to this world would be to vanquish the heretical sects.--We can hardly classify the Dharmas into 'Sudden' and 'Gradual',--But some men will attain enlightenment much quicker than others.--For example, this system for realizing the Essence of Mind--Is above the comprehension of the ignorant.--We may explain it in ten thousand ways,--But all those explanations may be traced back to one principle.--To illumine our gloomy tabernacle, which is stained by defilement,--We should constantly set up the Light of Wisdom.--erroneous views keep us in defilement--While right views remove us from it.--But when we are in a position to discard both of them--We are then absolutely pure.--Bodhi is immanent in our Essence of Mind,--And attempt to look for it elsewhere is erroneous.--Within our impure mind the pure one is to be found,--And once our mind is set right, we are free from the three kinds of beclouding.--If we are treading the Path of Enlightenment--We need not be worried by stumbling blocks.--Provided we keep a constant eye on our own faults--We cannot go astray from the right path.--Since every species of life has its own way of salvation--they will not interfere with or be antagonistic to one another.--But if we leave our own path and seek some other way of salvation--We shall not find it,--And Although we plod on till death overtakes us--we shall find only penitence in the end.--If you wish to find the true way--right action will lead you to it directly;--But if you do not strive for Buddha-hood--You will grope in the dark and never find it.--He who treads the Path in earnest--Sees not the mistakes of the world;--If we find fault with others--We ourselves are also in the wrong.--When other people are in the wrong, we should ignore it,--for it is wrong for us to find fault.--By getting rid of the habit of fault-finding--We cut off a source of defilement.--When neither hatred nor love disturb our mind--Serenely we sleep.--those who intend to be the teachers of others--Should themselves be skilled in the various expedients which lead others to enlightenment.--When the disciple is free from all doubts--It indicates that his Essence of Mind has been found.--The Kingdom of Buddha is in this world,--Within which enlightenment is to be sought.--To seek enlightenment by separating from this world--Is as absurd as to search for a rabbit's horn.--Right views are called 'transcendental';--erroneous views are called 'worldly'.--When all views, right or erroneous, are discarded--then the essence of Bodhi appears.--This stanza is for the 'sudden' School--It is also called the 'Big Ship of dharma'--Kalpa after Kalpa, a man may be under delusion,--But once enlightened it takes him only a moment to attain Buddha-hood.
Before conclusion, the Patriarch added, "Mow, in this Tai Fan Temple, I have addressed you on the teaching of the 'Sudden' School. May all sentient beings of the dharmadhatu instantly understand the Law and attain Buddha-hood."
After hearing what the Patriarch said, the Prefect Wai, government officials, Taoists and laymen were all enlightened. They made obeisance in a body and exclaimed unanimously, "Well done! Well done! Who would have expected that a Buddha was born in Kwong Tung?"
Edited on 8th June 2008