1. 心地无非自性戒，心地无疑自性慧，心地无乱自性定。

1. The mind has no intrinsic nature of precepts, the mind has no doubt of its intrinsic wisdom, and the mind has no restlessness of its intrinsic stability.

2. 口莫终日说空。心中不修此行。恰似凡人自称国王，终不可得。

2. Do not spend the whole day talking emptily. If you do not cultivate this practice in your heart, it is like an ordinary person claiming to be a king, which is ultimately impossible.

3. 念念自见，万法无滞，一真一切真，万境自如如。如如之心，即是真实。

3. Constantly seeing oneself, all dharma is unobstructed; one true reality encompasses all truths, and all realms are as they should be. The mind that remains as it is is the true mind.

4. 兀兀不修善，腾腾不造恶。寂寂断见闻，荡荡心无著。

4. Neglecting to cultivate virtues, yet refraining from committing evils. Secluded in silence, severing all sense experiences, the mind is carefree and unattached.

5. 不识本心，学法无益，识心见性，即悟大意。

5. Not knowing one's own mind, studying the Dharma is of no benefit. Recognizing the mind and seeing one's nature is to understand the main point.

6. 无常者，即佛性也；有常者，即一切善恶诸法分别心也。

6. The impermanent is the Buddha-nature; the permanent is the discriminative mind for all good and evil phenomena.

7. 生来坐不卧，死去卧不坐，元是臭骨头，何为立功过。

7. Born not to lie down, die not to sit; it's just a stinking bone, for what purpose to strive for merit and demerit?

8. 若善男女，求佛道者，不明自心，名未成佛。若人明自心达自性，依佛行持，决定成佛。一切诸佛，及阿耨多罗三藐三菩提法，皆从自心流出，无穷无尽，不坏不杂，故名金刚心。悟此心者，名悟佛心，是故佛与众生心性一般，只因修与不修，信与不信，所以有成佛，有众生也。

8. If the righteous men and women seek the Buddha's path but do not understand their own hearts, they are not yet considered to have become a Buddha. If a person understands their own heart and nature, and follows the Buddha's teachings and practices, they are definitely destined to become a Buddha. All the Buddhas and the Dharma of Anuttarā-samyak-saṃbodhi (Perfect Enlightenment) all emanate from the person's own heart, being limitless and endless, unbroken and unadulterated, hence the name "Diamond Heart." Those who realize this heart are said to have realized the Buddha's heart. Therefore, the nature of the Buddha and sentient beings is the same; it is only because of whether one cultivates or does not cultivate, believes or does not believe, that there are both Buddhas and sentient beings.

9. 《六祖坛经》最早起源于六祖惠能大师应邀至大梵寺开示摩诃般若波罗蜜法，法海将此事记录题为《摩诃般若波罗蜜经六祖惠能大师于韶州大梵寺施法一卷》。惠能回曹溪山后，传授“无相戒”，故法海于书名补上“兼授无相戒”。这时《坛经》开始外传，俗称《六祖法宝记》。

9. The "Platform Sutra" originated earliest from the invitation of the Sixth Patriarch, Master Huineng, to give a teaching on the Mahaprajna Paramita at the Great梵 Temple. Fahai recorded this event in a title called "The Sixth Patriarch Master Huineng's Practice of the Mahaprajna Paramita at the Great梵 Temple in Shaoyang." After Master Huineng returned to the Baoxi Mountain, he taught the "formless precepts," so Fahai added "including the teaching of formless precepts" to the title of the book. At this time, the "Platform Sutra" began to be spread outside, commonly known as the "Record of the Treasures of the Sixth Patriarch."

10. 以无念为宗，无相为体，无住为本。

10. The essence is the absence of thought, the form is the absence of form, and the foundation is the absence of attachment.

11. 佛我众生源一心，人人本有，个个不无，即是自知自觉本等心，不悟不明学佛学法自无益。一切善恶出自心，自心为善身安乐，自心造恶身受苦。佛由心成，道由心学，德由心积，功由心为，福由心作，祸由心为。

11. The Buddha, the source of all sentient beings, is one heart, inherently present in everyone, not absent in any. It is the innate, self-aware, and self-conscious mind. Without realization and enlightenment, studying Buddhism and the Dharma is futile. All good and evil arise from the heart; a benevolent heart brings peace to the body, while a wicked heart brings suffering. The Buddha is formed by the heart, the path is learned by the heart, virtue is accumulated by the heart, merit is created by the heart, and blessings and misfortunes are shaped by the heart.

12. 何为禅定？外离相为禅，内不乱为定。外若著相，内心即乱；外若离相，心即不乱。本性自净自定，只为见境，思境即乱。若见诸境心不乱者，是真定也。

12. What is meditation? To be externally detached from appearances is to be in a state of meditation, and to be internally calm is to be in a state of stability. If one is fixated on appearances externally, the mind will become chaotic; if one is detached from appearances externally, the mind will remain calm. One's true nature is inherently pure and stable, but confusion arises only when one perceives and contemplates the external environment. If one can perceive various environments without the mind becoming chaotic, that is true stability.

13. 佛是自性作，莫向身外求。

13. The Buddha is created from the inherent nature; do not seek it outside of the body.

14. 圣道幽通，言诠之所不逮；法身空寂，见闻之所不及。即文字语言，徒劳设施也。

14. The sacred path is profound and mysterious, beyond the reach of verbal explanation; the true body is empty and silent, beyond the scope of perception and hearing. Even the written language and spoken words are merely in vain attempts.

15. 《坛经》在法海手里，已经出了几个不同的手抄版本。而这几个手抄本在流抄过程中，又出现了一些变化。据《坛经》最早抄本记载，惠能在大梵寺演讲时僧俗听众达千馀人，其中不乏惠能的高足。在此前后，惠能也曾多次讲经，其弟子在传抄《坛经》时，往往把自己亲耳听到的惠能讲法的内容又加了进去。而笔录要比惠能口述慢许多，所以《六祖坛经》中的很多内容当是法海以及其他弟子事后根据记忆增补进去的。

15. The "Platform Sutra" has several different hand-copied versions under Fa Hai's hand. And during the process of copying, some changes have also occurred. According to the records of the earliest hand-copied version of the "Platform Sutra," Huìnéng gave lectures at the Dafan Temple with thousands of monks and laypeople in attendance, among whom were not a few of Huìnéng's top disciples. Before and after this period, Huìnéng also gave lectures on several occasions. When his disciples were copying the "Platform Sutra," they often added the content of Huìnéng's teachings that they had heard with their own ears. Since taking notes is much slower than speaking, many of the contents in the "Six Patriarch Platform Sutra" should have been supplemented by Fa Hai and other disciples later on based on their memories.

16. 思量即不中用，见性之人，言下须见。若如此者，轮刀上阵，亦得见之。

16. If one ponders and does not immediately understand, a person who has realized their true nature should be able to see it at once. If someone is like this, even if they are engaged in fierce battle with swords, they can still see it.

17. 有情即解动，无情即不动，若修不动行，同无情不动。

17. Sentiment provokes movement, apathy leads to stillness. If one practices the state of non-movement, it is akin to the apathy of stillness.

18. 心平何劳持戒，行直何用修禅。恩则亲养父母，义则上下相怜。

18. With a peaceful mind, why should one hold to the precepts? If one walks straight, why practice meditation? Grace means caring for one's parents, and righteousness means showing compassion to those above and below.

19. 迷途经累劫，悟则刹那间。

19. The path of confusion endures through countless eons, but enlightenment comes in a moment.

20. 何为坐禅？……心念不起，名为坐；内见自性不动，名为禅。

20. What is sitting meditation? ... Not generating thoughts is called sitting; seeing the inherent nature as unmovable is called meditation.

21. 随其心静，则佛土净。

21. When the mind is calm, the land of Buddha becomes pure.

22. 若无世人，一切万法，本无不有，故知万法本因人兴。一切万法，尽在自心中，何不从于自心顿现真如本性。

22. If there were no sentient beings, all phenomena would inherently not exist; therefore, it is known that all phenomena originally arise due to sentient beings. All phenomena are within one's own heart-mind, so why not instantly manifest the true nature of reality from within one's own heart-mind?

23. 心起不净之心，念佛往生难到。

23. If one's heart is polluted with impure thoughts, it will be difficult to attain rebirth through reciting Buddha's name.

24. 如果没有认识本心所在（没有亲证本心）的话，修学佛法都将落于玄想与空谈，所以学法无益。出自《六祖坛经》，是五祖对六祖说的。

24. If one does not recognize the place of the true mind (does not personally verify the true mind), the practice of Buddhism will fall into speculations and idle talk, therefore, studying the teachings is fruitless. This is from the "Platform Sutra of the Sixth Patriarch," and it is what the Fifth Patriarch said to the Sixth Patriarch.

25. 迷时师度，悟了自度。

25. When lost, the teacher guides; when enlightened, one guides oneself.

26. 自见本性清静，自修自行，自成佛道。

26. From seeing the inherent purity of one's nature, self-cultivation and self-practice lead to the realization of the Buddha path.

27. 心能作天堂，心能作地狱，心能作众生，心正成佛，心邪成魔，心慈是天人，心恶是罗刹，心是一切罪福种。若人悟自心，把得定作得主，不造诸恶，常修诸善，依佛行持，立佛行愿，佛说是人不久成佛。

27. The heart can be heaven, the heart can be hell, the heart can be all beings. A righteous heart becomes a Buddha, an evil heart becomes a demon. A compassionate heart is a deity, an evil heart is a rakshasa. The heart is the source of all good and evil. If one understands one's own heart and masters it, does not create any evil, constantly cultivates goodness, follows the Buddha's teachings, and establishes the Buddha's vows, the Buddha says such a person will soon become a Buddha.

28. 时有风吹幡动。一僧曰风动，一僧曰幡动。议论不已。惠能进曰：非风动，非幡动，仁者心动。

28. Occasionally, the wind blows and causes the banner to flutter. One monk says the wind is moving, while another monk says the banner is moving. They argue endlessly. Huìnéng then interjects: It is not the wind moving, nor is it the banner moving; it is the heart of the benevolent person that is stirred.

29. 明心见性，直指本心。

29. Perceiving the true mind and seeing one's nature, directly pointing to the original mind.

30. 愚者问于智者，智者与愚人说法。愚者忽然悟解心开，即与智人无别。

30. The fool asks a question of the wise man, and the wise man speaks to the fool. Suddenly, the fool understands and his mind opens up, becoming no different from the wise man.

31. 自性无非、无乱、无痴、念念般若观照，常离法相，自由自在，纵横尽得。

31. The true nature is free from non-existence, confusion, ignorance, and is constantly observing with wisdom. It always remains apart from the characteristics of phenomena, living freely and spontaneously, and is able to excel in all directions.

32. 惠能应邀至大梵寺为众人演讲“摩诃般若波罗蜜法”时命弟子法海所作的演讲录，最早并不称为《坛经》，而称作《摩诃般若波罗蜜经六祖惠能大师于韶州大梵寺施法一卷》。惠能回到曹溪后又传了“无相戒”，法海把这一部分内容也并入书中，于是书名变成了《摩诃般若波罗蜜经六祖惠能大师于韶州大梵寺施法一卷兼授无相戒》，这是《坛经》的第二个版本。

32. The speech record that Huineng's disciple Fa Hai made when Huineng was invited to give a lecture on the "Mahaprajna Paramita Sutra" at the Dafan Temple is not originally called "Tang Jing" but was known as "The First Volume of Mahaprajna Paramita Sutra Taizing Huineng Master's Dharma at Dafan Temple in Shaoyang." After Huineng returned to the Caoxi River, he also propagated the "formless precepts," and Fa Hai included this part of the content in the book as well, so the title of the book became "The First Volume of Mahaprajna Paramita Sutra Taizing Huineng Master's Dharma at Dafan Temple in Shaoyang, plus the formless precepts." This is the second version of "Tang Jing."

33. 若觅真不动，动上有不动，不动是不动，无情无佛种。

33. If you seek the true stillness, it is found in the midst of movement; stillness is unmoveable, devoid of compassion, without the seed of the Buddha.

34. 一刹那间，妄念俱灭，若识自性，一悟即至佛地。

34. In a moment, all妄念 vanish. If one recognizes one's own nature, enlightenment to the Buddha realm is achieved in a single realization.

35. 一切福田，不离方寸；从心而觅，感无不通。

35. All sources of blessings are not separated from the inch of the heart; when seeking from the heart, nothing can be obstructed.

36. 菩提自性，本来清净，但用此心，直了成佛。

36. The nature of the bodhi is inherently pure; by using this mind, one can directly attain Buddhahood.

37. 《六祖坛经》在传抄过程中不断为其弟子所增补，而且传抄增补者的文字能力良莠不齐，再加上惠能带有极重的口音，这些听讲者根据自己所听到、所理解而记下的内容，错讹及误解一定不少。北宋初年的惠昕便在《坛经序》中说：我六祖大师，广为学徒直说见性法门，总令自悟成佛，目曰《六祖坛经》，流传后学。古本文繁，披览之徒，初忻后厌。余以太岁丁卯，月在蕤宾，二十三日辛亥，于思迎塔院，分为两卷凡十一门。

37. The "Platform Sutra of the Sixth Ancestor" was continuously supplemented by its disciples during the process of copying and transmission, and the abilities of the text supplementers varied greatly in terms of their writing skills. Moreover, Huìnéng spoke with a very strong accent, so the listeners, based on what they heard and understood, recorded contents that inevitably included many errors and misunderstandings. Huìxīn, from the early Northern Song Dynasty, said in the "Preface to the Platform Sutra": "My Sixth Ancestor Master, widely imparted to the disciples the Dharma of realizing one's true nature, and always led them to self-realization and become a Buddha, which is known as the 'Platform Sutra of the Sixth Ancestor.' After its dissemination among the later generations, the ancient text was both lengthy and tedious, causing the readers to feel joy at first and then boredom. I, during the year Dīngmao, the month of Ruìbīn, on the 23rd day, Xīn, at the Sīyíng Tower Monastery, divided it into two volumes with eleven sections."

38. 即心名慧，即佛乃定。定慧等持，意中清净。悟此法门，由汝习性。用本无生，双修是正。

38. The mind itself is wisdom, and the Buddha is the state of samadhi. Equanimity in samadhi and wisdom, the mind is pure. Understanding this dharma gate comes from your habits. Abiding in the nature of non-arising, dual cultivation is the correct path.

39. 劫火烧海底，风鼓山相击，真常寂灭乐，涅槃相如是。?>

39. The flames of the calamity burn beneath the sea, the wind beats against the mountains, and there is the joy of true, eternal silence, as is the nature of Nirvana.

40. 汝若不痛，同其木石；若痛，则同凡夫，即起恚恨。汝向前，见不见是二边，痛不痛是生灭。汝自性且不见，敢尔弄人。

40. If you do not feel pain, you are like wood and stone; if you do feel pain, then you are like an ordinary person, and you will arise with hatred and resentment. As you go forward, seeing or not seeing is on one side, and feeling pain or not is on the other side. You don't even see your own nature, yet you dare to play with people.

41. 心地无非自性戒，心地无痴自性慧，心地无乱自性定，不增不减自金刚，身来身去本三昧。

41. The mind has no inherent nature of precepts, the mind has no ignorance of inherent wisdom, the mind has no chaos of inherent stability, it does not increase or decrease as金刚, the coming and going of the body is fundamentally samadhi.

42. 见性之人，立亦得，不立亦得······不离自性，即得自在神通游戏三昧，是名见性。

42. A person who sees their nature can stand or not stand, it is all the same... Not departing from their own nature, they attain the freedom of the divine magic game samadhi, which is known as seeing one's nature.