Diamond Sutra, Heart Sutra, Altar Sutra

Chapter 30
The teacher said: Do you know?If the Buddha-nature is permanent, how much more good and evil are the dharmas, and even in a thousand kalpas, no one has aroused the bodhicitta?Therefore, when I talk about impermanence, it is exactly the way the Buddha said about true permanence.Moreover, if all dharmas are impermanent, that is to say, all things have their own nature, and they can endure life and death, but the true permanence is not pervasive.Therefore, what I say is constant is exactly what the Buddha said about true impermanence.The Buddha is compared to ordinary people and heretics who are obsessed with evil and permanence, and all the people of the two vehicles are impermanent in the constant calculation, and they have a total of eight downfalls④.Therefore, in the doctrine of Nirvana ⑤, the prejudices of the other side are broken, and the truth is true, eternal, true, happy, true, and pure.Now you go against the meaning of the words, in order to eliminate impermanence and determine the permanence of death, but misinterpret the last subtle words of the Buddha's perfection, and look at it a thousand times, what is the benefit?
Xingchang suddenly became enlightened, and said a verse:

Because of keeping the mind of impermanence, the Buddha said that there is permanence;
Those who don't know the convenience are like picking up gravel in the Spring Pond.

I don’t apply any merit today, but my Buddha-nature appears before me;
If it is not taught by the teacher, I will not get anything.

The master said: You are now Che, you should be named Zhiche.

Thank you very much and leave.

注释
① Ingestion: Also called ingestion, it originally refers to ingesting sentient beings with a compassionate heart.This is to say that you are willing to convert and accept Zhiche as a disciple.

② Precepts: It refers to the full precepts of monks and nuns, and refers to the precepts that monks and nuns should abide by. There are 250 precepts for monks and [-] precepts for nuns.Compared with the ten precepts received by novice monks and novice monks, the precepts are complete, so they are called full precepts.According to the provisions of the precepts law, to receive and uphold full precepts is to formally obtain the qualifications of monks and nuns.

③Constant impermanence: All the dharmas in the world are born and passed away, and they don't stop for a moment, which is called impermanence; otherwise, it is called constant, which means eternal and unchanging, true and not false.In the dialogue here, Xingchang is talking about the scriptures of the "Nirvana Sutra", while Huineng is reinterpreting the "Nirvana Sutra" according to the teachings of Zen.

④Eight down: Refers to the eight upside-down erroneous views that ordinary people are obsessed with.For the impermanence, no joy, no self, and no netness of life and death, those who cling to the constant, happy, self, and pure are the four downfalls of ordinary people; , No-self, and no-purity are the four downfalls of people in the second vehicle.The combination of these two kinds of four downs is eight downs.

⑤Liaoyijiao: "Liaoyi" refers to the direct and complete explanation of the principles of Buddhism, while "Buyiyi" refers to the convenient theory that the teaching method fails to truthfully explain the truth.The two together are called ambiguity.The righteous teaching refers to the teaching method that truthfully interprets all the principles, such as the Mahayana scriptures that say that life, death, and Nirvana are no different.

Translation
Monk Zhiche, from Jiangxi, originally surnamed Zhang, first name Xingchang, was fond of fighting for justice when he was young.Since the division of the Southern School and the Northern School, Master Shenxiu and Master Huineng, the suzerains of the two sects, did not distinguish each other and did not compete for victory, but their disciples and disciples competed with each other to love and hate.At that time, the disciples of the Beizong sect proclaimed themselves Master Shenxiu as the sixth generation patriarch of Zen Buddhism, and they were jealous of the fact that Master Huineng would pass on the mantle, which is known to everyone in the world, so they ordered Xingchang to assassinate Master Huineng.

Master Huineng predicted this in advance, so he put twelve taels of gold on the seat.It was dark that day, and Xingchang sneaked into Master Huineng's room, planning to harm him.The master stretched out his neck to slash him, and Xingchang slashed three times, none of which hurt Master Huineng at all.

The master said: "The sword of justice cannot be evil, and the sword of evil cannot be righteous. I should only give you money, not your life."

Xingchang was so terrified that he fell to the ground, and it took him a long time to wake up. He begged to repent and reform himself, and immediately agreed to become a monk.The master gave him money and said: "You go first for now, I am worried that my disciples will harm you in turn. You can come back in disguise at other times, and I will accept you as a disciple." Xingchang accepted the master's order. Leave overnight.Later, he went to the monks to ordain and become a monk, accepted the precepts, and practiced diligently.

One day, remembering Master Huineng's words, he came from afar to meet him.The master said: "I have been thinking about you for a long time, why did you come so late?"

Xingchang said: "The last time I was forgiven by the master for my sins. Now, although I am a monk and practice hard, I can't repay the great kindness. , the doctrine of impermanence. I implore the master to be merciful and simply explain it to me."

The master said: "Impermanence is the Buddha-nature; permanence is the mind to distinguish between good and evil."

Xingchang said: "Master, what you said is completely different from the scriptures."

Master Huineng said: "I teach the Dharma Mind Seal, how dare I violate the Buddhist scriptures?"

Xingchang said: "The scriptures say that the Buddha's nature is permanent, but you, the master, say that the Buddha's nature is impermanent; all good and evil things, even the supreme enlightenment, are impermanent, but you, the master, say that it is permanent. Isn't this contrary to the scriptures?" ? This made me even more confused."

The master said: "The "Nirvana Sutra", I have heard the nun Zhuangzang bhikkhuni recite it, and I told her the meaning of the scriptures, and there is nothing inconsistent with the Buddhist scriptures. What I just told you is the same reason, there will be no harm. Say something else."

Xingchang said: "I have little knowledge, and I hope Master will enlighten me."

Master Huineng said: "Do you know? If the Buddha-nature is permanent, why do you still talk about good and evil dharmas, and even say that no one has ever developed the mind of enlightenment? So when I say that the Buddha-nature is impermanent, I mean that the Buddha-nature is real. Always. Also, if we say that everything is impermanent, it means that everything has its own nature, which is used to endure life and death, and there are places where the real Buddha nature cannot permeate. So what I say is always, it is exactly what the Buddha said Impermanence. The Buddha knew that the secular people and heretics regard impermanence as real existence, while the two vehicles of the voice-hearers and predestined senses regard the Buddha-nature as impermanence. Therefore, there are constant, happy, self, pure, extraordinary, non-happy, and non-permanent I, impure eight kinds of upside-down delusional views. The teachings of the "Nirvana Sutra" are to break these judgments and point out what are the four virtues of true eternity, true happiness, true self, and true purity. You rely on the text of the scriptures but violate the scriptures According to the meaning of the scriptures, the phenomenon of extinction is impermanent, and the fixed death is permanent, and I misunderstand the wonderful truth of the Buddha's last lecture. Even if you recite the sutra a thousand times, what is the use?"

Xingchang suddenly became enlightened and uttered the gatha:

Because of keeping the mind of impermanence, the Buddha said that there is permanence;
Those who don't know the convenience are like picking up gravel in the Spring Pond.

I don’t apply any merit today, but my Buddha-nature appears before me;
If it is not taught by the teacher, I will not get anything.

Master Huineng said: "Now that you are fully enlightened, you can change your name to Zhiche."

After Zhiche saluted and thanked him, he withdrew.

Original
There was a boy named Shenhui, son of the Gao family in Xiangyang.On the thirteenth year of the year, I came from Yuquan to attend the ceremony.

The teacher said: knowledge is hard to come from afar, will we still get what it is?If you have the foundation, you will know the Lord, let’s talk about it!

The meeting said: Take no-dwelling as the foundation, seeing is the master.

The master said: This novice is fighting for the second word②!

Hui Nai asked, "Have you seen the monk sitting in meditation?"

The master hit three times with a stick, saying: "Does it hurt when I hit you?"

Confrontation: It hurts and it doesn't hurt.

The master said: I can see it and I can't see it either.

God will ask: How to see and not see?

Master Yun: What I see is that I often see my own mistakes, but I don’t see others’ right and wrong, likes and dislikes, so I also see and don’t see it.How about you saying that it hurts and it doesn't hurt?If you are not in pain, you will be like the wood and stone; if you are in pain, you will be like ordinary people, and hatred will arise immediately.When you look forward, seeing and not seeing are two sides, pain and non-pain are arising and ceasing.You don't see your own nature, how dare you play tricks on others?
God will worship and give thanks.

The teacher said again: If you are lost in your mind and cannot see, ask a good teacher to find the way.If your heart is enlightened, you will see your own nature and practice according to the law.You are self-confident and do not see your own mind, but you come to ask me whether I see or not.I know myself when I see it, how can I be confused for you?If you see it by yourself, you will not be delusional for me.Why don't you know and see yourself, but ask me whether I see or not?
The gods will pay more than a hundred worships, beg for forgiveness, serve diligently, and stay close to each other.

One day, the master told the crowd, "I have a thing that has no head or tail, no name or words, no back and no face, do you still recognize it?"

Shenhui came out and said: It is the origin of all Buddhas, the Buddha nature of Shenhui.

The teacher said: "The way to you is nameless and wordless, and you will call it the original Buddha nature."You have always covered your head with mao, but you have only become an apostle who knows and understands.

After the patriarch died, he would enter Jingluo, and he would teach Caoxi Dunjiao greatly, and he would write the records of the ancestors⑤, which prevailed in the world, and he was Zen master Heze.

Seeing that the sects were difficult to ask, the master felt disgusted, gathered together at the seat, and said out of embarrassment: "For those who study the Tao, all good and evil thoughts should be eliminated."No name can be named, the name is in the self-nature; the nature of non-duality is the name and reality.Establish all sects on the basis of reality, and you must see what you say.When everyone hears about it, they all salute and invite you to be your teacher.

注释
① Shenhui: In the early history of Zen Buddhism, Shenhui (668-760) was a pivotal figure and the ancestor of the Heze School.A native of Xiangyang, the common surname is Gao.When he was young, he studied the Five Classics, Lao Zhuang, and various histories, and later became a monk in Haoyuan of Guochang Temple. At the age of 13, he paid homage to the sixth patriarch Huineng.After Huineng passed away, he visited all directions and traveled thousands of miles.In the 20th year of Kaiyuan (732), the Unsheltered Conference was held in Dayun Temple, Huatai, Henan, to debate with Chongyuan, Shandong.Make every effort to attack Shenxiu's school, and establish the orthodox inheritance and purpose of the Huineng School of Nanzong.He also wrote "Xianzong Ji" in the fourth year of Tianbao (745), naming Huineng in the south as Dunzong, Shenxiu in the north as Jianjiao, and the name "South Dunbei Jian" came from this.Shenhui passed away in the first year of Shangyuan, Shishou 93, and was given the posthumous title of "Master Zhenzong".

② Shami: Refers to Buddhist monks who have received the ten precepts but have not received the full precepts, and are monks who are over seven years old and under 20 years old.Freely translated as Xici, that is, the meaning of stopping evil and doing kindness;There are three types of novice monks: 13 to 19 years old, named exorcising Usami, who can only exorcise black birds.From 70 to [-] years old, named Yingfa novice, which means the status of Zhenghe novice.From [-] to [-] years old, the first name is novice. It is said that at this age, he should have been a monk, but because of the predestined relationship, he is still called novice.

③ Xiangqu has a mao cover head: Xiangqu means going from the biased position to the normal position, and from the normal position to the biased position is called but coming.Mao, thatched grass, to cover the head with Mao means to build a thatched hut with thatched grass as a shelter.

④ Zhijie Apostle: Refers to people who practice through writing, that is, monks who practice by learning and understanding classic writing.

⑤ Xianzongji: The full name is "Heze Master Xianzongji", all in one volume, written by Heze Shenhui in the Tang Dynasty, collected in Volume 745 of "Jingde Chuan Denglu".It is rumored that this book was written by the author in the fourth year of Tianbao (660) when Yu Huatai was attacked by Zen followers of the Northern School.The whole article is only [-] words.The content is generally based on the "Prajna Prajna Wisdom, and the mind should be born without abode" in the "King Kong Prajna Sutra", and inherits Seng Zhao's "Prajna Ignorance Theory", "Nirvana Anonymous Theory", and the sixth patriarch Huineng's "Dharma Treasure Altar". The thought of "Dinghui Fourth" in Jing.

Translation
There was a boy named Shenhui, a child of the Gao family in Xiangyang. At the age of 13, he came to Caoxi Mountain from Yuquan Temple presided over by Shenxiu to pay homage to Master Huineng.

Master Huineng said: "Good teachers have come from afar and have worked very hard. Can you still see the true colors of things? If you know the true colors of things, you should know the true nature. Let me talk about it first."

God will say: "The original appearance of things has no place to live, and it will never be static. Knowledge itself is the subject."

Master Huineng said: "How can this little master speak so lightly!"

God will say: "Master, have you seen the Buddha nature while sitting in meditation?"

Master Huineng hit Shenhui three times with his Zen staff, and asked, "Is it painful or not?"

God will say, "It hurts and it doesn't hurt."

Master Huineng said, "Then I saw it, but I didn't."

God will ask: "What do you mean I have seen you, and I haven't seen you yet?"

Master Huineng said: "I say seeing is to see one's own faults, not seeing other people's right and wrong, likes and dislikes, which means seeing but not seeing. Then what do you mean when you say it hurts and neither hurts? If you don't hurt, You are as unconscious as plants, trees, tiles and stones; if you talk about pain, then you will feel resentment just like ordinary people. Seeing and not seeing are two prejudices, and pain and non-pain are conditioned dharmas that can arise and perish. How dare you play tricks on others if you haven’t seen your true heart?”

God will worship to express repentance.

Master Huineng also said: "If your mind is ignorant and you can't see your true nature, you must seek advice from a good teacher. If your mind is enlightened and you can see your own nature, you should practice accordingly. Now you are deluded yourself, and you can't know your true nature. Come and ask me if I have seen the Buddha-nature. Whether I have seen the Buddha’s mind, I know it well, can this replace you and not go astray? Vice versa, if you can see the self-nature, it cannot replace my detours. Why not Going to self-knowledge and self-knowledge, but here you ask me if I have seen the Buddha-nature?"

Shenhui once again saluted Master Huineng more than 100 times, asking for forgiveness, and diligently doing chores and serving the master, never leaving the master's side.

One day, Master Huineng told everyone: "I have a thing that has no beginning or end, no name or word, no back, no front, do you know what it is?"

Shenhui stood up and said, "It is the source of all Buddhas, and it is the Buddha nature of Shenhui."

The master said: "I told you that there is no name or word, but you still call him the original Buddha nature. Even if you become an abbot in the future, you can only become a disciple of understanding."

After Master Huineng passed away, Shenhui went to Chang'an and Luoyang, the capital, to vigorously promote Master Huineng's Dunjiao method, and wrote "Xianzong Ji", which is popular in the world.This is the famous Zen Master He Ze.

Master Huineng saw that various sects blamed each other, and his disciples all had evil hearts, so he often summoned his disciples and said to everyone with compassion: "For those who practice Buddhism, all good and evil thoughts should be completely eliminated. Get rid of it. There is no name or form to refer to the self-nature; the unique and undifferentiated self-nature is called the real nature. All sects and methods are established on the basis of the real nature, and they must be able to see themselves immediately." Everyone listened. , all saluted, and asked Master Huineng to teach them.

(End of this chapter)