One day, the master called his disciples Fahai, Zhicheng, Fada, Shenhui, Zhichang, Zhitong, Zhiche, Zhidao, Fazhen, Faru and others and said to them, "You are different from other disciples, after I have been extinguished, you are all Zen masters who have propagated the Dharma and taught the abbot. I am now teaching you how to say the Dharma so that you can not lose sight of the purpose of the Dharma of the Dzongton. When speaking the Dharma, one should first cite the three disciplines, use the 36 relative methods, and if there is any haunting, they will fall on both sides, and say that all the Dharma should not deviate from their own nature. If someone suddenly asks you about the Fa, you have to speak in two sentences, and each other comes and goes for each other's causes, and in the end, the treatment of both sides is completely removed, and there is nothing else to do.

The so-called three disciplines are yin, entry, and boundary. Yin is the five yin, that is, color, receiving, thinking, acting, and knowing, and entering is the twelve, that is, the six dusts of color, sound, fragrance, taste, touch, and law outside, and the six doors of one's own eyes, ears, nose, tongue, body, and mind. The realm is the eighteen realms, that is, the six dusts, the six gates, and the six consciousnesses, which contain all kinds of laws, so they are called containing hidden knowledge; If you think about it separately, it is a change of knowledge. The six consciousnesses arise from the reincarnation, and from the six gates, they come into contact with the six dusts externally, and in this way, the eighteen worlds are all used from the true nature. If the nature is evil, it will produce eighteen evils; If the self-nature is positive, it will produce eighteen positive. If it shows evil use, it is used by sentient beings; If you show good use, you are Buddha-wise. Where does it come from? Comes from self-nature.

There are five pairs of laws in the ruthless aspect of the external realm: heaven and earth, sun and moon, light and dark, yin and yang, and water and fire. This is a five-pair relativity.

There are 12 pairs of dharma and language: language and dharma are relative, there is and no relative, colored and colorless relative, there is phase and no phase relative, there is leakage and no leakage relative, color and emptiness relative, dynamic and static relative, clear and turbidity relative, mortal and holy relative, monk and layman relative, old and young relative, large and small relative; These are the twelve pairs of relative dharma and language.

There are 19 pairs of dharmas in terms of self-nature: long and short, evil and good, foolish and wise, chaotic and fixed, compassion and viciousness, pure precepts and evil, straight and curved, real and imaginary, dangerous and peaceful, afflictions and bodhi, constant and impermanent, sorrowful and harmful, joy and ignorance, renunciation and saving, advance and retreat, birth and destruction, dharmakaya and lust, incarnation and retribution. This is nineteen pairs of relativity. ”

The Sixth Patriarch said: "If you know how to use the 36 pairs of Dharma, you will be able to make the Tao permeate all the scriptures, and the entry and exit will not fall on either side. When talking to people, we should be able to be in all aspects and not be attached to all aspects externally, and be able to be empty and not attached to emptiness internally. If you are completely obsessed, you will encourage evil opinions; If you are completely empty, you will increase your ignorance. Some of the people who cling to empty views slander the Buddhist scriptures and affirm that 'no words are needed.' Since it is said that there is no need for words, then people should not have language, because language itself is the aspect of words. He also said, 'The way of pointing does not establish words,' and these two words of 'not standing' are also words. And when he saw others saying the law, he slandered what others said in words. You should know! It's just that he is obsessed, and he slanders the Buddhist scriptures. Do not slander the scriptures, otherwise you will create immeasurable sinful karma! If you focus on the appearance and create a way to seek the truth; Or the establishment of dojos everywhere and debating whether there is a fault or not, such a person, even after many eons, will not be able to see clearly. You should only practice according to the Dharma, but you should not think about anything, because this will create obstacles to the Buddha's path. If you just listen to people's teachings and don't practice in practice, you will have evil thoughts in people. Therefore, we should practice according to the Dharma, and we should not live in the Dharma. If you can understand it, and if you speak, use, act, and do it in this way, you will not lose the purpose of this sect.

If someone asks you about the meaning of the Dharma and asks, 'yes', you will answer with 'none'; When you ask 'none', you answer with 'yes'; Ask 'who', and answer with 'holy'; When asked 'holy', the answer is 'who'. In this way, the mutual actions of the two sides in dealing with the Fa and thus detaching themselves from the two sides will reveal the middle way. If you ask and answer one question like this, and answer the rest of the questions exactly in this way, you will not lose the rational body of the middle way.

Suppose someone asks, 'What is darkness?' He answered him, 'Light is the cause, and darkness is the cause, and when the light is gone, darkness is darkness.' The light is used to show the darkness, and the darkness is used to show the light, and the back and forth are the causes of each other, and they become the middle morality. The rest of the questions can be answered in this way. In the future, you should teach and teach the Fa in accordance with this method, and don't lose sight of your purpose!"

In the first year of Taiji (712) of Tang Ruizong, that is, in the seventh month of Yanhe, which was later changed to the Yuan, Master Huineng ordered his disciples to build a tower in Guoen Temple in Xinzhou, and sent people to urge it to be completed as soon as possible. By the end of the summer of the following year, it was finally completed. On the first day of the seventh month, the Six Patriarchs gathered their disciples and said to them, "I am leaving this world in the eighth month, and if you have any questions, you must ask them as soon as possible, and I will answer them for you and dispel the doubts in your hearts." Once I die, there will be no one to teach you. ”