般若品
次日，韦使君请益。师升座，告大众曰：“总净心念摩诃般若波罗蜜多。”复云：“善知识！菩提般若之智，世人本自有之；只缘心迷，不能自悟，须假大善知识，示导见性。当知愚人智人，佛性本无差别，只缘迷悟不同，所以有愚有智。吾今为说摩诃般若波罗蜜法，使汝等各得智慧。志心谛听！吾为汝说。善知识！世人终日口念般若，不识自性般若，犹如说食不饱。口但说空，万劫不得见性，终无有益。善知识！摩诃般若波罗蜜是梵语，此言大智慧到彼岸。此须心行，不在口念。口念心不行，如幻、如化、如露、如电；口念心行，则心口相应，本性是佛，离性无别佛。何名摩诃？摩诃是大。心量广大，犹如虚空，无有边畔，亦无方圆大小，亦非青黄赤白，亦无上下长短，亦无瞋无喜，无是无非，无善无恶，无有头尾。诸佛刹土，尽同虚空。世人妙性本空，无有一法可得。自性真空，亦复如是。善知识！莫闻吾说空，便即着空。第一莫着空，若空心静坐，即着无记空。善知识！世界虚空，能含万物色像，日月星宿，山河大地，泉源溪涧，草木丛林，恶人善人，恶法善法，天堂地狱，一切大海，须弥诸山，总在空中。世人性空，亦复如是。善知识！自性能含万法是大，万法在诸人性中。若见一切人、恶之与善，尽皆不取不舍亦不染着，心如虚空，名之为大，故曰摩诃。善知识！迷人口说，智者心行。又有迷人，空心静坐，百无所思，自称为大。此一辈人，不可与语，为邪见故。善知识！心量广大，遍周法界，用即了了分明，应用便知一切。一切即一，一即一切。去来自由，心体无滞，即是般若。善知识！一切般若智，皆从自性而生，不从外入。莫错用意，名为真性自用，一真一切真。心量大事，不行小道。口莫终日说空，心中不修此行，恰似凡人自称国王，终不可得，非吾弟子。
“善知识！何名般若？般若者，唐言智慧也。一切处所，一切时中，念念不愚，常行智慧，即是般若行。一念愚即般若绝，一念智即般若生。世人愚迷，不见般若，口说般若，心中常愚。常自言：‘我修般若。’念念说空，不识真空。般若无形相，智慧心即是。若作如是解，即名般若智。何名波罗蜜？此是西国语，唐言到彼岸，解义离生灭。着境生灭起，如水有波浪，即名为此岸；离境无生灭，如水常通流，即名为彼岸，故号波罗蜜。善知识！迷人口念，当念之时，有妄有非。念念若行，是名真性。悟此法者，是般若法；修此行者，是般若行。不修即凡；一念修行，自身等佛。善知识！凡夫即佛，烦恼即菩提。前念迷即凡夫，后念悟即佛。前念着境即烦恼，后念离境即菩提。
“善知识！摩诃般若波罗蜜，最尊最上最第一，无住无往亦无来，三世诸佛从中出。当用大智慧，打破五蕴烦恼尘劳。如此修行，定成佛道，变三毒为戒定慧。善知识！我此法门，从一般若生八万四千智慧。何以故？为世人有八万四千尘劳。若无尘劳，智慧常现，不离自性。悟此法者，即是无念，无忆无著，不起诳妄。用自真如性，以智慧观照，于一切法不取不舍，即是见性成佛道。善知识！若欲入甚深法界及般若三昧者，须修般若行，持诵《金刚般若经》，即得见性。当知此经功德无量无边，经中分明赞叹，莫能具说。此法门是最上乘，为大智人说，为上根人说。小根小智人闻，心生不信。何以故？譬如大龙下雨于阎浮提，城邑聚落，悉皆漂流如漂枣叶。若雨大海，不增不减。若大乘人，若最上乘人，闻说《金刚经》，心开悟解。故知本性自有般若之智，自用智慧，常观照故，不假文字。譬如雨水，不从天有，元是龙能兴致，令一切众生、一切草木、有情无情，悉皆蒙润。百川众流，却入大海，合为一体。众生本性般若之智，亦复如是。善知识！小根之人，闻此顿教，犹如草木根性小者，若被大雨，悉皆自倒，不能增长。小根之人，亦复如是。元有般若之智，与大智人更无差别，因何闻法不自开悟？缘邪见障重、烦恼根深。犹如大云覆盖于日，不得风吹，日光不现。般若之智亦无大小，为一切众生自心迷悟不同，迷心外见，修行觅佛；未悟自性，即是小根。若开悟顿教，不能外修，但于自心常起正见，烦恼尘劳常不能染，即是见性。善知识！内外不住，去来自由，能除执心，通达无碍。能修此行，与般若经本无差别。
“善知识！一切修多罗及诸文字，大小二乘，十二部经，皆因人置。因智慧性，方能建立。若无世人，一切万法本自不有，故知万法本自人兴。一切经书，因人说有。缘其人中有愚有智，愚为小人，智为大人。愚者问于智人，智者与愚人说法。愚人忽然悟解心开，即与智人无别。善知识！不悟即佛是众生，一念悟时众生是佛，故知万法尽在自心。何不从自心中，顿见真如本性？《菩萨戒经》云：‘我本元自性清净，若识自心见性，皆成佛道。’《净名经》云：‘即时豁然，还得本心。’善知识！我于忍和尚处，一闻言下便悟，顿见真如本性。是以将此教法流行，令学道者顿悟菩提。各自观心，自见本性。若自不悟，须觅大善知识、解最上乘法者，直示正路。是善知识有大因缘，所谓化导令得见性。一切善法，因善知识能发起故。三世诸佛、十二部经，在人性中本自具有。不能自悟，须求善知识指示方见；若自悟者，不假外求。若一向执谓须他善知识方得解脱者，无有是处。何以故？自心内有知识自悟。若起邪迷、妄念颠倒，外善知识虽有教授，救不可得。若起正真般若观照，一刹那间，妄念俱灭。若识自性，一悟即至佛地。善知识！智慧观照，内外明彻，识自本心。若识本心，即本解脱。若得解脱，即是般若三昧，即是无念。何名无念？若见一切法，心不染着，是为无念。用即遍一切处，亦不着一切处。但净本心，使六识出六门，于六尘中无染无杂，来去自由，通用无滞，即是般若三昧、自在解脱，名无念行。若百物不思，当令念绝，即是法缚，即名边见。善知识！悟无念法者，万法尽通；悟无念法者，见诸佛境界；悟无念法者，至佛地位。
“善知识！后代得吾法者，将此顿教法门，于同见同行，发愿受持。如事佛故，终身而不退者，定入圣位。然须传授从上以来默传分付，不得匿其正法。若不同见同行，在别法中，不得传付。损彼前人，究竟无益。恐愚人不解，谤此法门，百劫千生，断佛种性。善知识！吾有一无相颂，各须诵取，在家出家，但依此修。若不自修，惟记吾言，亦无有益。听吾颂曰：
“说通及心通，如日处虚空，
唯传见性法，出世破邪宗。
法即无顿渐，迷悟有迟疾，
只此见性门，愚人不可悉。
说即虽万般，合理还归一，
烦恼闇宅中，常须生慧日。
邪来烦恼至，正来烦恼除，
邪正俱不用，清净至无余。
菩提本自性，起心即是妄，
净心在妄中，但正无三障。
世人若修道，一切尽不妨，
常自见己过，与道即相当。
色类自有道，各不相妨恼，
离道别觅道，终身不见道。
波波度一生，到头还自懊，
欲得见真道，行正即是道。
自若无道心，闇行不见道，
若真修道人，不见世间过。
若见他人非，自非却是左，
他非我不非，我非自有过。
但自却非心，打除烦恼破，
憎爱不关心，长伸两脚卧。
欲拟化他人，自须有方便，
勿令彼有疑，即是自性现。
佛法在世间，不离世间觉，
离世觅菩提，恰如求兔角。
正见名出世，邪见是世间，
邪正尽打却，菩提性宛然。
此颂是顿教，亦名大法船，
迷闻经累劫，悟则刹那间。”
师复曰：“今于大梵寺说此顿教，普愿法界众生，言下见性成佛。”
时韦使君与官僚道俗，闻师所说，无不省悟。一时作礼，皆叹：“善哉！何期岭南有佛出世！”
Namo Fundamental Teacher Shakyamuni Buddha
南無本師釋迦牟尼佛
(3 times)（ 三 稱 ）
Sutra Opening Verse
The Dharma, infinitely profound and subtle,
Is rarely encountered even in a million kalpas.
Now we are able to hear, study, and follow it,
May we fully realize the Tathagata’s true meaning.
開 經 偈 開 經 偈 開 經 偈 開 經 偈
無 上 甚 深 微 妙 法
百 千 萬 劫 難 遭 遇
我 今 見 聞 得 受 持
願 解 如 來 真 實 義
THE PLATFORM SUTRA
OF THE SIXTH PATRIARCH HUI NENG
CHAPTER II PRAJNA
On the following day, upon Governor Wei’s request, the Master took his seat and addressed the assembly, “Let us purify our thoughts and mindfully recite Maha-prajna-paramita.” Then he said:
Noble friends, prajna, the wisdom of enlightenment, is inherent in all people of the world. Only because their minds are deluded, they fail to realize it themselves. Therefore, they need the guidance of great masters to see their true nature. Know that Buddha nature is no different in the wise and in the ignorant. What separates them is whether one is enlightened or deluded. I will now teach the maha-prajna-paramita so that each of you may attain wisdom. Listen attentively! I will explain it to you.
Noble friends, people speak of prajna all day, yet they do not recognize the prajna inherent in their nature. Just as talking about food cannot appease your hunger, talking about emptiness for countless kalpas will not reveal your true nature; ultimately it is of no benefit.
Noble friends, maha-prajna-paramita is a Sanskrit term meaning “the great wisdom leading to the other shore.” It must be practiced from the mind and not merely spoken of. Prajna, only spoken of but not practiced, is like an illusion, a mirage, a dewdrop, or lightning. By doing both, our speech and mind are in mutual accord. Our original nature is Buddha, apart from this nature there is no other Buddha.
What is “maha”? Maha means great. The mind is like the great empty space of the universe; it has no boundaries. It is neither square nor round, neither big nor small, neither blue, yellow, red, nor white, neither above nor below, neither long nor short, neither angry nor happy, neither right nor wrong, neither good nor evil, has no beginning nor end. All Buddha Lands are like empty space. Our inconceivable nature is originally empty; not a single dharma is tangible. Such is the true emptiness of our inherent nature.
Noble friends, when you hear me speak of emptiness, do not cling to it. First and foremost, you must not cling to the concept of emptiness. If you sit in meditation with a mind devoid of awareness; that is called clinging to idle emptiness.
Noble friends, the universe is empty therefore it can contain things of every color and form—the sun, moon, and stars; rivers, hills, and the plains; springs, streams, grasses, and forests; virtuous and evil people, good deeds and bad deeds, heaven and hell, all the oceans, mountain ranges, and Mount Sumeru. All these are possible because of emptiness. In the same way, our true nature is empty.
Noble friends, our inherent nature can contain myriads of things, that is ‘greatness’. All things are within this nature. If we see evil or virtue in people without any grasping or rejection, without being defiled by any attachment, the mind will be like empty space. In this way, our mind is great and is therefore called ‘maha’.
Noble friends, the wise cultivate the mind while the deluded merely talk about it. Then there are some who sit in meditation devoid of awareness, believing that to not think of anything is great. Because of their erroneous views, it is futile to discuss prajna with them.
Noble friends, the mind has great capacity, pervading the dharma realm; clear and perceiving all, it can understand anything wherever applied. Everything is one and one is everything. Coming and going freely, the mind is unobstructed. This is the state of prajna.
Noble friends, do not let your mind be misled! Prajna wisdom arises from our inherent nature and is not acquired externally. Prajna is the function of our true nature. When you understand this one truth, you can understand all truths. The mind is of great capacity; it does not take a narrow path. Do not just speak of emptiness all day while the mind fails to cultivate prajna. This is like an ordinary person who proclaims himself a king but can never be one. Such people are not my disciples.
Noble friends, what is “prajna”? It means wisdom. If at all times and in all places, we cultivate wisdom and every thought is free from ignorance, this is the practice of prajna. With one ignorant thought, prajna ceases; with one wise thought, prajna arises. Ordinary people are deluded and do not understand prajna. They speak of prajna but their minds remain ignorant. They always talk about emptiness and say that they practice prajna, but they do not understand the meaning of true emptiness. Prajna has neither shape nor form; it is the mind of wisdom. To have such understanding is prajna wisdom.
What is “paramita”? It is a Sanskrit word for “reaching the other shore” which in Buddhism means to be free from birth and death. When we cling, birth and death result, like water that breaks into waves—this is called “this shore.”When we are detached, birth and death cease, like water that flows freely and smoothly—this is paramita, “the other shore.”
Noble friends, the deluded merely recite prajna, while erroneous and deceptive [thoughts] continue to arise. When every thought is in accordance with prajna, that is our true nature. To understand this teaching is to understand prajna, to cultivate it is to apply prajna. If you do not apply it you are an ordinary person, but the moment you put prajna into practice you are equal to the buddhas.
Noble friends, the ordinary person is Buddha. Affliction is enlightenment. A deluded thought makes you an ordinary person, an enlightened thought makes you a buddha. To have a clinging thought one moment is affliction, to be free from attachment the next is enlightenment.
Noble friends, the Maha-prajna-paramita is the most noble, most exalted, and foremost. It neither stays nor comes nor goes. Buddhas of the past, present, and future all emerge from it. We should use this great wisdom to break through the burdensome afflictions of the five skandhas. Practicing this way, one will certainly attain Buddhahood, transforming the three poisons into sila (precepts), samadhi, and prajna.
Noble friends, in my teaching, this prajna gives rise to 84,000 kinds of wisdom. Why? It is because people of the world have 84,000 defilements. If you are free from defilements, wisdom constantly manifests and you will not deviate from your inherent nature. When you are awakened to this teaching, there is “no thought”— you are free from recollection and attachments, and do not give rise to delusions. From your own true suchness, illuminate and observe with wisdom, neither grasp nor reject anything—this is to see your true nature and attain Buddhahood.
Noble friends, if you wish to enter the most profound realm of reality (Dharma realm) and the samadhi of prajna, you must cultivate prajna paramita, uphold and recite the Diamond Sutra, then you will realize your true nature.
You should know that the benefits of this sutra as clearly extolled in the text itself are boundless and immeasurable and cannot be fully conveyed in words. This is a teaching of the Supreme Vehicle and is spoken for the benefit of the very wise and those with superior faculties.
When those with lesser faculties and little wisdom hear it, their minds give rise to doubts. Why? Just as when the celestial dragon sends rain to Jambudvipa, the cities and villages will be flooded and drift about like leaves and twigs. But should it rain on the great ocean, the ocean water will neither increase nor decrease.
When practitioners of the Great Vehicle or Supreme Vehicle hear the Diamond Sutra, their minds awaken and are open to true understanding. We therefore know that the wisdom of prajna is inherent in our nature. By always using this inherent wisdom to illuminate and observe clearly, we need not rely on words.
Similarly, the rains do not originate from the sky but are brought forth from the ocean by the celestial dragon, to nourish all animates and inanimates, sentient beings, trees, and grasses. Hundreds of streams flow into the ocean and merge into one body. Such is the prajna wisdom of our intrinsic nature.
Noble friends, people of lesser faculties who hear this teaching of Sudden Enlightenment are like plants with shallow roots; overwhelmed by heavy rains, their growth is stunted. The fundamental prajna wisdom in people of lesser faculties is no different from those who have great wisdom. Why are they not awakened when they hear the Dharma? It is because their mistaken views are hardened and their afflictions are deeply rooted. It is like dense clouds that obscure the sun; without winds to clear them away, the sunlight cannot shine through.
Likewise, prajna wisdom is neither great nor small. What makes the difference is whether one’s mind is deluded or enlightened. Those with deluded views seeking Buddhahood outside of their minds do not realize their inherent nature; these are people of lesser faculties. Those who realize this teaching of Sudden Enlightenment do not cling to external practices. When the right view arises in their minds at all times, defilements and afflictions can never contaminate them. This is to see one’s true nature.
Noble friends, abiding neither within nor without, coming and going freely, clearing the mind of attachments with thorough and unimpeded comprehension – being able to cultivate this way, one is in complete accord with the Prajna Sutra.
Noble friends, all the sutras and writings of the Greater and Lesser Vehicles, the twelve divisions of the Buddhist Canon, were established for the people. These teachings were possible because of the nature of people’s wisdom. If it weren’t for the people in the world, no dharma would exist. Therefore, we know that all dharmas originate from human beings and all sutras were spoken because of people’s needs.
Yet, some people are wise and some are ignorant. The ignorant are considered inferior and the wise superior. When the ignorant question the wise, the wise teach them the Dharma. When the ignorant suddenly awaken and are open to true understanding, they will be no different than the wise.
Noble friends, without enlightenment, buddhas are just sentient beings; the moment the mind is enlightened, sentient beings are buddhas. Therefore you should know that all dharmas are intrinsic to the mind. Why not immediately realize in your own mind the intrinsic nature of suchness? The Bodhisattva Sila Sutra says, “Our inherent nature is originally pure. If you realize your mind and see its true nature, you will attain Buddhahood.” The Vimalakirti Sutra says, “Suddenly, seeing everything clearly, you return to your original mind.”
Noble friends, when the Fifth Patriarch spoke to me in his quarters, I immediately attained enlightenment, realizing the true nature of suchness. Therefore, I pass down this teaching so that cultivators can attain sudden enlightenment. By contemplating their own mind, everyone can realize their intrinsic nature. Should you fail to enlighten yourself, you must seek out great masters who understand this supreme doctrine; they can directly show you the right path. These masters are here for a great cause, that is, they will guide you toward the realization of your true nature; all wholesome dharmas arise because of them.
Buddhas of the past, present, and future and the twelve divisions of the Canon are fully present in our nature. If you cannot enlighten yourselves, you should seek out masters for guidance; if you can, you do not need to seek externally. Moreover, it is wrong to rely solely on a master for liberation. Why? Because the mind has a master within, it can enlighten itself. If you give in to erroneous, deluded, and distorted thoughts, even a great master’s teaching would be futile. If you give rise to genuine prajna contemplation, in an instant all deluded thoughts will cease; if you realize your inherent nature, you awaken and you arrive at the stage of a buddha.
Noble friends, by observing and contemplating with wisdom, which illuminates within and without, we realize our original mind. Realization of the original mind is true liberation. To attain liberation is to attain prajna samadhi. Prajna samadhi is “no thought.” What is “no thought”? To understand and perceive all dharmas, with a mind free from attachment and defilement, that is “no thought.” When in use, this mind pervades everywhere, yet it does not cling to anything. We only have to purify our mind so that the six consciousnesses exit the six gates (senses) without being contaminated or defiled by the six dusts (sense objects). Coming and going freely, the mind functions without hindrances, that is prajna samadhi; that is to be free and liberated. That is the practice of “no thought.” But if we suppress all thoughts and do not think of anything, that is Dharma bondage and is an extreme view.
Noble friends, those who realize the doctrine of “no thought” thoroughly understand all dharmas; those who realize the doctrine of “no thought” perceive the realm of the buddhas; those who realize the doctrine of “no thought”attain Buddhahood.
Noble friends, future generations who grasp my doctrine, vow to uphold this teaching of the Sudden Enlightenment with others of the same view, cultivate together as if they were serving the Buddha, never regress, will surely attain the state of the saints. Without obscuring its true meaning, you should transmit this teaching which was passed down by the patriarchs independent of words and speech. To those who do not share the same view or practice, or hold other beliefs, the Dharma should not be taught, as this will bring no benefit and may even bring harm. This is because the ignorant may misunderstand this doctrine and slander it, which will hinder the seed of their Buddha nature for a thousand life times or many kalpas.
Noble friends, I have a Verse of the Formless which all of you, layperson or monastic, should recite and practice accordingly. Merely memorizing my words without putting them into practice will be of no benefit. Now listen to my verse:
One who has mastery of the mind
And mastery in teaching the Dharma
Is like the sun shining in the sky;
Through teaching how to see one’s nature
Such one emerges to abolish all false doctrines.
The Dharma is not inherently sudden or gradual;
Yet according to each person’s delusion,
Enlightenment may come swiftly or slowly.
This way of seeing into one’s nature
Is beyond the comprehension of the ignorant.
Though it may be explained in ten thousand ways,
All return to one principle.
In the dark abode of afflictions,
Always bring forth the sun of wisdom.
False views give rise to afflictions,
Right views eliminate them.
When we discard both views,
Purity is absolute.
Bodhi is our inherent nature;
Giving rise to any thought is delusion.
The pure mind resides within delusion;
With right views, the three obstructions do not exist.
Nothing can hinder
Those who truly cultivate the Way.
Always reflect on your own faults
To be in accord with the Way.
All things in nature possess the Way;
They do not impede each other.
If you part from the Way and seek it elsewhere,
You will never find it.
Striving futilely all your life,
There is only remorse at the end.
To see the true Way,
Engage in the right practice.
Without the bodhi mind,
Walking in darkness, you are blind to the Way.
True cultivators of the Way
Seek not the faults of others.
If we find faults in others,
We ourselves are at fault.
Do not condemn others for their faults,
Focus instead on your own wrongs.
Eliminate the fault-seeking mind
To shatter all afflictions.
Unconcerned with love and hate,
We sleep at ease with legs stretched out.
Employ expedient means
If you want to liberate beings.
Free others from their doubts,
And their inherent nature will manifest.
The Buddha Dharma exists for the world,
Apart from this world, there is no enlightenment.
To seek bodhi elsewhere,
Is as futile as looking for horns on a rabbit.
To have right views is to transcend the mundane world,
To have false views is to be in the mundane world.
Relinquish all right and false views,
Bodhi nature will manifest itself.
This verse is the teaching of Sudden Enlightenment,
Also called the great Dharma Ship.
Delusion lasts countless kalpas,
Enlightenment takes but an instant.
The Patriarch then said: “Now in this Da Fan Temple, I have delivered the teaching of Sudden Enlightenment. I hope that all sentient beings in the dharma realm who hear this will instantly see their true nature and attain Buddhahood. ” At that time, after listening to the Patriarch’s words, Governor Wei, officials and their subordinates, cultivators of the Way, and laypersons all attained some realization. They made obeisance and acclaimed: “This is wonderful! Who would have expected that a buddha would appear in Lingnan (South of the Five Ridges)?”
THREE REFUGES
三 皈 依
I take refuge in the Buddha, may all sentient beings
Understand the Great Way profoundly,
and bring forth the bodhi mind.
I take refuge in the Dharma, may all sentient beings
Deeply enter the sutra treasury, and have wisdom vast as the sea.
I take refuge in the Sangha, may all sentient beings
Form together a great assembly, one and all in harmony.
自皈依佛 當願眾生 體解大道 發無上心
自皈依法 當願眾生 深入經藏 智慧如海
自皈依僧 當願眾生 統理大眾 一切無礙
和南聖眾
FOUR GREAT VOWS
四 弘 誓 願
Countless are sentient beings, I vow to liberate;
Endless are afflictions, I vow to eradicate;
Measureless are the Dharmas, I vow to master;
Supreme is the Buddha Way, I vow to attain.
眾生無邊誓願度 煩惱無盡誓願斷
法門無量誓願學 佛道無上誓願成
REPENTANCE
懺 悔 偈
All the harm I have ever done, since time immemorial,
Are caused by greed, anger, and ignorance,
And produced through my body, speech, and will,
Now I confess and amend all.
往昔所造諸惡業 皆由無始貪瞋痴
從身語意之所生 一切罪障皆懺悔
DEDICATION OF MERITS
回 向 偈
May the merits of our deeds
Reach every part of the world;
Sentient beings large and small
All attain enlightenment.
Maha-Prajna-Paramita
願以此功德 普及於一切
我等與眾生 皆共成佛道
摩訶般若波羅蜜
Buddha Mind 