六祖壇經

六祖壇經因見滌法師回中台，由見護師擔任教授師。
是否有學員願意將每次上課的重點整理出來，提供給大家？

如：第一堂講「心平何勞持戒，行直何用坐禪」，有何重點？什麼是六祖真正的意義？「心平」是指什麼？為何心平何勞持戒？是不用持戒嗎？如何不誤解這二句話？

第二堂講「逆耳必是忠言」，與大家討論，提出那幾個觀點？要從那些方面來了解這句話？有何生活上的實例？

A song about the Sixth Patriarch Hui Neng

Sixth Patriarch Hui Neng is probably the most important Chinese Zen Master, next to Bodhidharma. An illiterate woodcutter that nevertheless had an immediate affinity and capacity to grasp the most profound Zen teachings, he ultimately was responsible for bring the Zen teaching to all parts of China.

This is a very nice song about Hui Neng by an American John Wheeler.

這是一首美國人寫的「六祖慧能」的歌！

Sixth Patriarch's Platform Sutra (2-1)

六祖壇經英譯

I will begin posting our translations of the Platform Sutra by the great Chinese Chan master Huineng. Since Chapter One is mostly autobiographical, we started with Chapter Two, straight to the teaching of prajna. The original text is very beautiful, poetic, and profound while using simple languages befitting of his humble origins. For our first effort we only try to make it accurate. If you can suggest more poetic refinements of the translation, let us know. The translation is going quite slowly so they will appear little by little. The Chinese text is at the end. I've also highlighted some famous phrases from the sutra.
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Platform Sutra by the Sixth Patriarch Huineng
Chapter Two: On 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:

Learned audience, bodhi prajna wisdom 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 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.

Learned audience, people speak of prajna all day, yet they do not recognize the prajna inherent in their nature. Just as talking about food cannot appease hunger, talking about emptiness for countless kalpas will not reveal their original nature; ultimately it is of no benefit.

Learned audience, 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.

六祖大師法寶壇經
般若品第二

次日，韋使君請益。師陞坐，告大眾曰：『總淨心念摩訶般若波羅
蜜多。』復云：『善知識，菩提般若之智，世人本自有之，只緣心迷，
不能自悟，須假大善知識，示導見性。當知愚人智人，佛性本無差別，
只緣迷悟不同，所以有愚有智。吾今為說『摩訶般若波羅蜜』法，使汝
等各得智慧。志心諦聽，吾為汝說──

善知識，世人終日口念般若，不識自性般若；猶如說食不飽，口但說
空，萬劫不得見性，終無有益。善知識，『摩訶般若波羅蜜』是梵語，
此言大智慧到彼岸。此須心行，不在口念。口念心不行，如幻如化，如
露如電。口念心行，則心口相應。本性是佛，離性無別佛。

The Inconceivable Mind (六祖壇經)

什麼是不可思議？中道實相，見到自己的本心本性，這念心超越了時間、空間，當下這念心的境界就是不可思、不可議，稱之為如來妙心、無住真心。《金 剛經》講：「應無所住而生其心。」這就是不可思、不可議，在禪宗稱之為「本來面目」。悟到自己這念無住心、無為心，又能站得住、站得長，這念心就是不可 思、不可議的境界，這就是菩提心。這念心只能契悟，沒有辦法想得出來。如果能想得出來就有「生」，有生必有滅。不可思、不可議的境界，就是不生、不滅的境 界。什麼是不生、不滅？師父說法、諸位聽法的這念心，不想過去、不想現在、不想未來，一個念頭都不起，這就是不生，因為本具的真心是不住任何境界、是不滅 的，當下不生不滅的這念心就是不思議。悟了這念心，就如古人所說的「如人飲水，冷暖自知」，只有自己知道，別人沒有辦法了解。

--惟覺大和尚開示《六祖壇經》

What is "inconceivable"? The Middle Way Reality, to see one's original mind, original nature, that this "present mind" transcends time and space; this very mind is in the realm of the inconceivable. This is called the profound Buddha Mind, the non-abiding true mind (or true mind without any attachments). The Diamond Sutra says, "The mind should act without any attachments." This is "inconceivable", what we call "the original face" in Zen (Chan).

To awaken to this non-abiding mind, this unconditioned mind, and to be able to stand firm on it continuously (i.e. maintain mindfulness), then one enters the realm of inconceivable, that which is beyond concepts and language. This is the bodhi mind. One can only awaken to, or realize this "present mind", you cannot intellectually understand it. If you can get it by thinking, then it has birth; whatever is born will perish. The inconceivable is beyond birth and death.

What is unborn and undying? As Shifu speaks, you all have this mind which can listen; if it doesn't think about the past, the present, or the future, giving rise to not a single thought, that is "unborn". The inherent true mind does not abide in (attach to) any situation, it does not cease. This unborn, undying "present mind" is inconceivable. When you realize this present mind, like the ancient sages say, "like drinking water, only he knows what it feels like." Only that person knows what it is like. Nobody else can comprehend it.

--Excerpt from Grand Master Wei Chueh's lecture on "The Sixth Patriarch Huineng's Platform Sutra"

Chung Tai Chan Monastery