T48n2009_少室六門
大正藏第 48 冊 No. 2009 少室六門
No. 2009
小室六門
第一門心經頌
摩訶般若波羅蜜多心經
智慧清凈海。理密義幽深。波羅到彼岸。向道只由心。 多聞千種意。不離線因針。經花糸一道。 萬劫眾賢欽。
觀自在菩薩。
菩薩超聖智。六處悉皆同。心空觀自在。無閡大神通。 禪門入正受。三昧任西東。十方遊歷遍。 不見佛行蹤。
行深般若波羅蜜多時。
六年求大道。行深不離身。智慧心解脫。達彼岸頭人。 聖道空寂寂。如是我今聞。佛行平等意。 時到自超群。
照見五蘊皆空。
貪愛成五蘊。假合得為身。血肉連筋骨。皮里一堆塵。 迷徒生樂著。智者不為親。四相皆歸盡。 呼甚乃為真。
度一切苦厄。
妄系身為苦。人我心自迷。涅槃清凈道。誰肯著心依。 陰界六塵起。厄難業相隨。若要心無苦。 聞早悟菩提。
舍利子。
達道由心本。心凈利還多。如蓮華出水。頓覺道源和。 常居寂滅相。智慧眾難過。獨超三界外。 更不戀娑婆。
色不異空空不異色。
色與空一種。未到見兩般。二乘生分別。執相自心謾。 空外無別色。非色義能寬。無生清凈性。 悟者即涅槃。
色即是空。空即是色。
非空空不有。非色色無形。色空同歸一。凈土得安寧。 非空空為妙。非色色分明。色空皆非相。 甚處立身形。
受想行識亦復如是。
受想納諸緣。行識量能寬。遍計心須滅。我病不相於。 解脫心無礙。破執悟心源。故云亦如是。 性相一般般。
舍利子。
說舍論身相。利言一種心。菩薩金剛力。四相勿令侵。 達道離人執。見性法無音。諸漏皆總盡。 遍體是真金。
是諸法空相。
諸佛說空法。聲聞有相求。尋經覓道理。何日學心休。 圓成真實相。頓見罷心修。迥然超法界。 自在更何憂。
不生不滅。
盧舍清凈體。無相本來真。如空皆總遍。萬劫體長存。 不共皆不著。無舊亦無新。和光塵不染。 三界獨為尊。
不垢不凈。
真如越三界。垢凈本來無。能仁起方便。說細及言粗。 空界無有法。是現一輪孤。本來無一物。 豈合兩般呼。
不增不減。
如來體無相。滿足十方空。空上難立有。有內不見空。 看似水中月。聞如耳畔風。法身何增減。 三界號真容。
是故空中。
菩提不在外。中聞覓也難。非相非非相。量測失機關。 世界非世界。三光照四天。本來無障閡。 甚處有遮欄。
【現代漢語翻譯】 現代漢語譯本 『色即是空，空即是色。』（色(rūpa)指物質現象，空(śūnyatā)指沒有固定不變的自性） 不是空也不是有，不是完全沒有形體。色和空最終歸於一體，在清凈的佛土才能得到安寧。 不是空才是空的精妙之處，不是沒有才是分明之處。色和空都不是真實的相狀， 在哪裡才能建立身形呢？
『受、想、行、識亦復如是。』（受(vedanā)指感受，想(saṃjñā)指概念，行(saṃskāra)指意志，識(vijñāna)指意識。這四者也都是空性的） 感受和想法接納各種因緣，行為和意識的度量能夠寬廣。普遍計較的心必須滅除，『我』的執著與我無關。 解脫的心沒有阻礙，破除執著才能領悟心的本源。所以說也是這樣， 自性和現象本來就是一樣的。
『舍利子。』（Śāriputra，佛陀的十大弟子之一，以智慧著稱） 談論捨棄身體的表象，用精妙的言語來表達同一種心境。菩薩擁有金剛般的力量，不要讓四相（我相、人相、眾生相、壽者相）侵擾。 通達真理就能脫離對自我的執著，見到自性時，佛法沒有聲音。各種煩惱都完全止息， 全身都是真金。
『是諸法空相。』（一切法的空性狀態） 諸佛宣說空性的佛法，聲聞乘的人卻在有相中尋求。尋找經文，探求道理，什麼時候才能停止內心的追逐？ 圓滿成就真實的相狀，立刻見到就能停止內心的修行。遠遠地超越了法界， 自由自在還有什麼憂愁呢？
『不生不滅。』 盧舍那佛（Locana）清凈的身體，沒有表象，本來就是真實的。如同虛空一樣普遍存在，經歷萬劫，本體依然長存。 不與萬物相同，也不執著于萬物，沒有陳舊，也沒有新。與世俗的光芒相融合，不被塵埃所污染， 在三界之中，獨一無二，最為尊貴。
『不垢不凈。』 真如超越了三界，污垢和清凈本來就沒有。能仁（釋迦牟尼佛的稱號）發起方便之法，說細微的道理和粗淺的言語。 空性的世界裡沒有法，所顯現的是一輪孤月。本來就沒有一物， 怎麼能用兩種不同的稱呼呢？
『不增不減。』 如來的本體沒有表象，圓滿地充滿十方虛空。在虛空之上難以建立『有』，在『有』之內也看不見空。 看起來像是水中的月亮，聽起來像是耳邊的風。法身怎麼會有增減呢？ 在三界之中，被稱為真實的容貌。
『是故空中。』 菩提不在外在，在內在尋找也很困難。不是有相，也不是非有相，用思量來衡量就會失去關鍵。 世界不是真正的世界，三光照耀著四天。本來就沒有障礙， 哪裡會有遮攔呢？
【English Translation】 English version 『Form is emptiness, emptiness is form.』 (rūpa refers to material phenomena, śūnyatā refers to the absence of fixed and unchanging self-nature) It is neither empty nor existent, not entirely without form. Form and emptiness ultimately return to oneness, and peace can be attained in the pure land. Not being empty is the subtlety of emptiness, not being non-existent is the clarity. Form and emptiness are both not real appearances, where can one establish a physical form?
『Sensation, perception, volition, and consciousness are also like this.』 (vedanā refers to sensation, saṃjñā refers to concept, saṃskāra refers to volition, vijñāna refers to consciousness. These four are also empty in nature) Sensation and perception accept all conditions, volition and consciousness can be broad in measure. The mind of pervasive calculation must be extinguished, the attachment to 『self』 is unrelated to me. The liberated mind is without hindrance, breaking through attachments to realize the source of the mind. Therefore, it is said to be like this, nature and phenomena are originally the same.
『Śāriputra.』 (One of the ten great disciples of the Buddha, known for his wisdom) Discussing abandoning the appearance of the body, using exquisite words to express the same state of mind. Bodhisattvas possess diamond-like strength, do not let the four signs (the sign of self, the sign of person, the sign of sentient being, the sign of lifespan) invade. Attaining the path allows one to break free from attachment to self, when seeing the nature, the Dharma has no sound. All defilements are completely exhausted, the entire body is true gold.
『These are the characteristics of all dharmas being empty.』 The Buddhas proclaim the Dharma of emptiness, but those of the Śrāvakayāna seek it in appearances. Searching for scriptures, seeking principles, when will the pursuit of the mind cease? Perfectly accomplishing the true appearance, immediately seeing it can stop the cultivation of the mind. Far surpassing the Dharma realm, being free, what worries are there?
『Neither arising nor ceasing.』 The pure body of Locana Buddha, without appearance, is originally true. Like space, it is universally present, and through countless eons, the essence remains. Not the same as all things, nor attached to all things, neither old nor new. Harmonizing with the light of the world, not being contaminated by dust, in the three realms, uniquely honored.
『Neither defiled nor pure.』 Tathatā transcends the three realms, defilement and purity are originally non-existent. The capable one (an epithet of Śākyamuni Buddha) initiates expedient means, speaking of subtle principles and coarse language. In the realm of emptiness, there is no Dharma, what appears is a solitary moon. Originally, there is not a single thing, how can one use two different names?
『Neither increasing nor decreasing.』 The body of the Tathagata has no appearance, completely filling the ten directions of space. It is difficult to establish 『existence』 above emptiness, and emptiness cannot be seen within 『existence.』 It looks like the moon in the water, sounds like the wind by the ear. How can the Dharmakāya increase or decrease? In the three realms, it is called the true form.
『Therefore, in emptiness.』 Bodhi is not external, it is also difficult to find internally. It is neither appearance nor non-appearance, measuring it with thought will lose the key. The world is not the real world, the three lights illuminate the four heavens. Originally, there are no obstacles, where would there be barriers?
無色無受想行識。
無色本來空。無受意還同。行識無中有。有盡卻歸空。 執有實不有。依空又落空。色空心俱離。 方始得神通。
無眼耳鼻舌身意。
六根無自性。隨相與安排。色分緣聲響。人我舌詼諧。 鼻或分香臭。身意欲情乖。六處貪愛斷。 萬劫不輪迴。
無色聲香味觸法。
證智無聲色。香味觸他誰。六塵從妄起。凡心自惑疑。 生死休生死。菩提證此時。法性空無住。 只恐悟他遲。
無眼界乃至無意識界。
六識從妄起。依他性自開。眼耳兼身意。誰肯自量裁。 舌鼻行顛倒。心王卻遣回。六識中不久。 頓悟向如來。
無無明亦無無明盡乃至無老死亦無老死盡。
十二因緣有。生下老相隨。有身無明至。二相等頭齊。 身盡無明盡。受報卻來期。智身如幻化。 急急悟無為。
無苦集滅道。
四諦興三界。頓教義分明。苦斷集已滅。聖道自然成。 聲聞休妄想。緣覺意安寧。欲知成佛處。 心上莫留停。
無智亦無得。
法本非無有。智慧難測量。歡喜心離垢。發光滿十方。 難勝於前現。遠行大道場。不動超彼岸。 善慧法中王。
以無所得故。
寂滅體無得。真空絕手攀。本來無相貌。權且立三檀。 四智開法喻。六度號都
【現代漢語翻譯】 現代漢語譯本 無色無受想行識。
沒有色蘊，本來就是空。沒有受蘊，其意也相同。行蘊和識蘊，在其中也沒有。有為法終盡，最終歸於空。 執著于有，實際上並不存在。依靠空，又落入空。色蘊和空性，心都應遠離。 這樣才能獲得神通。
無眼耳鼻舌身意。
六根沒有自性，隨著現象而安排。色根分辨顏色，緣于聲根而有聲響，人我和舌根產生詼諧之語。 鼻根分辨香臭，身根和意根產生慾望和情感的乖離。六處貪愛斷除。 萬劫不再輪迴。
無色聲香味觸法。
以證智觀照，沒有聲色，香味觸又與誰相關？六塵從虛妄中生起，凡夫之心自己迷惑懷疑。 生死停止，菩提就在此時證得。法性空寂無所住。 只恐怕覺悟太遲。
無眼界乃至無意識界。
六識從虛妄中生起，依他起性自然顯現。眼識、耳識、身識和意識，誰肯自己衡量裁斷？ 舌識和鼻識顛倒行事，心王卻要遣返回來。六識存在的時間不長。 頓悟之後便趨向如來。
無無明亦無無明盡乃至無老死亦無老死盡。
十二因緣存在，出生后衰老相隨。有了身體，無明就產生，二者相等並列。 身體終盡，無明也終盡，受報的時期卻將來臨。智慧之身如幻化。 要趕快覺悟到無為的境界。
無苦集滅道。
四諦興盛於三界，頓悟之教義理分明。苦已斷除，集已滅盡，聖道自然成就。 聲聞乘人停止妄想，緣覺乘人心意安寧。想要知道成佛之處。 心中不要留下任何停滯。
無智亦無得。
法本不是沒有，智慧難以測量。歡喜心遠離塵垢，發出光明充滿十方。 難勝地於前顯現，遠行地通往大道場。不動地超越彼岸。 善慧地是法中的君王。
以無所得故。
寂滅的本體沒有所得，真空無法攀緣。本來沒有相貌。 權且設立三檀（佈施、持戒、忍辱）。四智開顯法喻，六度稱為都
【English Translation】 English version No form, no sensation, no perception, no volition, no consciousness.
Form is inherently empty. Sensation is also the same in meaning. Volition and consciousness are without existence within them. When conditioned existence ends, it ultimately returns to emptiness. Clinging to existence when it is not truly existent. Relying on emptiness, one falls into emptiness again. Form and emptiness, the mind should be detached from both. Only then can one attain supernatural powers.
No eye, ear, nose, tongue, body, mind.
The six sense organs have no inherent nature, they are arranged according to phenomena. The eye distinguishes colors, the ear relies on sound for hearing, the self and tongue produce humorous speech. The nose distinguishes fragrance and foulness, the body and mind produce conflicting desires and emotions. When the six entrances of craving are severed. One will not be reborn for myriad kalpas.
No form, sound, smell, taste, touch, dharma.
With wisdom of realization, there is no form or sound, smell, taste, or touch related to whom? The six dusts arise from delusion, the ordinary mind is self-deluded and doubtful. Stop birth and death, Bodhi is realized at this moment. The nature of dharma is empty and without abiding. Only fear that enlightenment is too late.
No realm of eye, and so forth, up to no realm of consciousness.
The six consciousnesses arise from delusion, the dependent nature manifests itself. Eye-consciousness, ear-consciousness, body-consciousness, and mind-consciousness, who is willing to measure and judge themselves? Tongue-consciousness and nose-consciousness act perversely, the mind-king should send them back. The six consciousnesses do not exist for long. Sudden enlightenment leads towards the Tathagata.
No ignorance and also no extinction of ignorance, and so forth, up to no old age and death and also no extinction of old age and death.
The twelve links of dependent origination exist, birth is followed by old age. With a body, ignorance arises, the two are equal and parallel. When the body ends, ignorance also ends, but the time for retribution will come. The wisdom body is like an illusion. Quickly awaken to the state of non-action.
No suffering, accumulation, cessation, path.
The Four Noble Truths flourish in the three realms, the doctrine of sudden enlightenment is clear. Suffering is cut off, accumulation is extinguished, the holy path is naturally accomplished. Sravakas cease their delusions, Pratyekabuddhas' minds are peaceful. If you want to know the place of becoming a Buddha. Do not leave any lingering thoughts in your mind.
No wisdom and also no attainment.
Dharma is not originally non-existent, wisdom is difficult to measure. The joyful mind is free from defilement, emitting light that fills the ten directions. The Difficult-to-Conquer Ground appears before, the Far-Reaching Ground leads to the great Bodhimanda. The Immovable Ground transcends the other shore. The Ground of Good Wisdom is the king in the Dharma.
Because there is no attainment.
The nature of Nirvana is without attainment, the true emptiness cannot be grasped. Originally there is no appearance. Provisionally establish the three danā (generosity, morality, patience). The four wisdoms reveal the metaphors of the Dharma, the six perfections are called all
關。十地三乘法。 眾聖測他難。
菩提薩埵。
佛道真難識。薩埵是凡夫。眾生要見性。敬佛莫心孤。 世間善知識。言論法細粗。頓悟心平等。 中間有相除。
依般若波羅蜜多故。
般若言智慧。波羅無所依。心空性廣大。內外盡無為。 性空無礙辯。三界達人稀。大見明大法。 皆贊不思議。
心無掛礙。
解脫心無閡。意若太虛空。四維無一物。上下悉皆同。 來往心自在。人法不相逢。訪道不見物。 任運出煩籠。
無掛礙故無有恐怖。
生死心恐怖。無為性自安。境忘心亦滅。性海湛然寬。 三身歸凈土。八識離因緣。六通隨實相。 複本卻還源。
遠離一切顛倒夢想。
二邊純莫立。中道勿心修。見性生死盡。菩提無所求。 身外覓真佛。顛倒一生休。靜坐身安樂。 無為果自周。
究竟涅槃。
究竟無生性。清凈是涅槃。凡夫莫測聖。未到即應難。 有學卻無學。佛智轉深玄。要會無心理。 莫著息心源。
三世諸佛。
過去非言實。未來不為真。現在菩提子。無法號玄門。 三身同歸一。一性遍含身。達理非三世。 一法得無因。
依般若波羅蜜多故得阿耨多羅三藐三菩提。
佛智深難測。慧解廣無邊。無上心正遍。慈光滿
【現代漢語翻譯】 現代漢語譯本 關。十地三乘法。 眾聖測他難。
菩提薩埵（Bodhisattva，指追求覺悟的眾生）。
佛道真難識。薩埵（Sattva，指有情）是凡夫。眾生要見性。敬佛莫心孤。 世間善知識。言論法細粗。頓悟心平等。 中間有相除。
依般若波羅蜜多（Prajnaparamita，指般若智慧的完成）故。
般若（Prajna，指智慧）言智慧。波羅（Para，指彼岸）無所依。心空性廣大。內外盡無為。 性空無礙辯。三界達人稀。大見明大法。 皆贊不思議。
心無掛礙。
解脫心無閡。意若太虛空。四維無一物。上下悉皆同。 來往心自在。人法不相逢。訪道不見物。 任運出煩籠。
無掛礙故無有恐怖。
生死心恐怖。無為性自安。境忘心亦滅。性海湛然寬。 三身歸凈土。八識離因緣。六通隨實相。 複本卻還源。
遠離一切顛倒夢想。
二邊純莫立。中道勿心修。見性生死盡。菩提無所求。 身外覓真佛。顛倒一生休。身安樂。 無為果自周。
究竟涅槃（Nirvana，指解脫）。
究竟無生性。清凈是涅槃（Nirvana，指解脫）。凡夫莫測聖。未到即應難。 有學卻無學。佛智轉深玄。要會無心理。 莫著息心源。
三世諸佛。
過去非言實。未來不為真。現在菩提子。無法號玄門。 三身同歸一。一性遍含身。達理非三世。 一法得無因。
依般若波羅蜜多（Prajnaparamita，指般若智慧的完成）故得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）。
佛智深難測。慧解廣無邊。無上心正遍。慈光滿
【English Translation】 English version Gate. The Dharma of the Ten Grounds and Three Vehicles. It's difficult for all the sages to fathom.
Bodhisattva (Bodhisattva, meaning a being who seeks enlightenment).
The Buddha's path is truly difficult to recognize. A Sattva (Sattva, meaning a sentient being) is an ordinary person. Sentient beings need to see their nature. Respect the Buddha and don't let your heart be lonely. The world's good teachers. Their discussions of the Dharma are detailed and broad. Sudden enlightenment brings equality of mind. There is elimination in between.
Relying on Prajnaparamita (Prajnaparamita, meaning the perfection of wisdom).
Prajna (Prajna, meaning wisdom) means wisdom. Para (Para, meaning the other shore) has nothing to rely on. The mind is empty and the nature is vast. Inside and outside are entirely non-doing. The nature of emptiness is unobstructed eloquence. Few in the Three Realms understand this. Great vision illuminates the great Dharma. All praise the inconceivable.
The mind is without hindrance.
Liberation is a mind without obstruction. The intention is like the great void. In the four directions there is not a single thing. Above and below are all the same. Coming and going, the mind is free. People and Dharma do not meet. Visiting the Way, one does not see things. Letting go naturally from the cage of afflictions.
Without hindrance, therefore there is no fear.
The mind of birth and death is fearful. Non-doing is naturally peaceful. When the environment is forgotten, the mind also ceases. The sea of nature is vast and serene. The Three Bodies return to the Pure Land. The Eight Consciousnesses are separated from causes and conditions. The Six Supernatural Powers follow the true form. Returning to the original and going back to the source.
Away from all inverted dreams.
Do not establish either extreme. Do not cultivate the Middle Way with the mind. Seeing the nature ends birth and death. Bodhi has nothing to seek. Seeking the true Buddha outside the body. Inverting this ends a lifetime. The body is peaceful and happy. The fruit of non-doing is naturally complete.
Ultimately Nirvana (Nirvana, meaning liberation).
Ultimately, the nature of non-birth. Purity is Nirvana (Nirvana, meaning liberation). Ordinary people cannot fathom the sages. If you haven't arrived, you should find it difficult. There is learning and then no learning. The Buddha's wisdom becomes profoundly mysterious. To understand, there is no mind to understand. Do not cling to the source of ceasing the mind.
The Buddhas of the Three Times.
The past is not truly spoken. The future is not for truth. The present is the Bodhi seed. No Dharma is called the Mysterious Gate. The Three Bodies return to oneness. One nature pervades the body. Understanding the principle is not the Three Times. One Dharma obtains no cause.
Relying on Prajnaparamita (Prajnaparamita, meaning the perfection of wisdom), one obtains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning unsurpassed, complete, and perfect enlightenment).
The Buddha's wisdom is deep and difficult to measure. Wisdom and understanding are vast and boundless. The unsurpassed mind is right and pervasive. Compassionate light fills
大千。 寂滅心中巧。建立萬餘般。菩薩多方便。 普救為人天。
故知般若波羅蜜多是大神咒是大明咒。
般若為神咒。能除五蘊疑。煩惱皆斷盡。清凈自分離。 四智波無盡。八識有神威。心燈明法界。 即此是菩提。
是無上咒。
無上稱最勝。拔濟為群迷。摩訶三界主。愿廣起慈悲。 能順眾生意。隨流引化迷。人人起彼岸。 由我不由伊。
是無等等咒。
佛道成千聖。法力更無過。真空滅諸有。示現化身多。 來為眾生苦。去為世間魔。劫石皆歸盡。 唯我在娑婆。
能除一切苦真實不虛。
佛愿慈心廣。世世度眾生。弘法談真理。普勸急修行。 迴心見實相。苦盡見無生。永息三惡道。 坦蕩樂裡裏。
故說般若波羅蜜多咒。
故說真如理。未悟速心回。六賊十惡滅。魔山合底摧。 神咒除三毒。心花五葉開。果熟根盤結。 步步見如來。
即說咒曰羯諦羯諦波羅羯諦波羅僧羯諦菩提薩婆訶。
羯諦本宗綱。扶機建法幢。如來最尊勝。凡心莫等量。 無邊無中際。無短亦無長。般若波羅蜜。 萬代古今常。
摩訶般若波羅蜜多心經。
第二門破相論
問曰。若復有人。志求佛道。當修何法。最為省要。答曰。唯觀心一法。總攝諸
法。最為省要。
問曰。何一法能攝諸法。答。心者萬法之根本。一切諸法唯心所生。若能了心。則萬法俱備。猶如大樹所有枝條及諸花果。皆悉依根而始生。及伐樹去根而必死。若了心修道。則省力而易成。不了心而修道。則費功而無益。故知一切善惡皆由自心。心外別求。終無是處。
問。云何觀心稱之爲了。答。菩薩摩訶薩。行深般若波羅蜜多時。了四大五陰本空無我。了見自心起用有二種差別。云何為二。一者凈心。二者染心。此二種心法界自然。本來俱有。雖離假緣。合互相待。凈心恒樂善因。染體常思惡業。若不受所染。則稱之為聖。遂能遠離諸苦。證涅槃樂。若隨染心造業。受其纏覆。則名之為凡。沉淪三界。受種種苦。何以故。由彼染心障真如體故。十地經云。眾生身中。有金剛佛性。猶如日輪體明圓滿廣大無邊。只為五陰重云覆。如瓶內燈光不能顯現。又涅槃經云。一切眾生悉有佛性。無明覆故。不得解脫。佛性者即覺性也。但自覺覺他。覺智明瞭。則名解脫。故知一切諸善以覺為根。因其覺根。遂能顯現諸功德樹。涅槃之果。因此而成。如是觀心。可名爲了。
問。上說真如佛性一切功德因覺為根。未審無明之心以何為根。答。無明之心。雖有八萬四千煩惱情慾及恒河沙眾惡
【現代漢語翻譯】 現代漢語譯本 法，最為簡要。
問：用一種方法如何能夠涵蓋所有法？答：心是萬法的根本。一切諸法都由心所生。如果能夠明瞭心，那麼萬法就都具備了。就像大樹的所有枝條以及各種花果，都依靠樹根而生長。砍伐樹木去掉樹根就一定會死。如果明瞭心而修道，那麼就能省力而容易成功。不明白心而修道，那麼就會費力而沒有益處。所以要知道一切善惡都源於自己的心，在心外別處尋求，終究是沒有的。
問：如何觀心才能稱之為明瞭？答：菩薩摩訶薩（梵文：Bodhisattva Mahāsattva，偉大的菩薩）在進行甚深般若波羅蜜多（梵文：Prajñāpāramitā，通過智慧到達彼岸）時，明瞭四大（地、水、火、風）五蘊（色、受、想、行、識）本空無我，明瞭見到自心起作用有兩種差別。哪兩種呢？一是凈心，二是染心。這兩種心在法界（梵文：Dharmadhātu，宇宙萬有）中自然存在，本來就具有。雖然離開假借的因緣，但互相依存。凈心總是樂於行善，染心總是想著惡業。如果不被污染，就稱之為聖人，於是能夠遠離諸苦，證得涅槃（梵文：Nirvana，寂滅）之樂。如果隨著染心造業，受到它的纏繞覆蓋，那麼就稱之為凡人，沉淪於三界（欲界、色界、無色界），遭受種種痛苦。為什麼呢？因為那染心障礙了真如（梵文：Tathātā，事物的真實本性）之體。 《十地經》（梵文：Daśabhūmika Sūtra）說：眾生身中，有金剛佛性（梵文：Buddha-dhātu，成佛的潛能），猶如太陽的本體光明圓滿廣大無邊，只因爲五蘊的重重烏雲覆蓋，就像瓶子里的燈光不能顯現。又《涅槃經》（梵文：Nirvana Sutra）說：一切眾生都有佛性，因為無明（梵文：Avidyā，對事物真相的迷惑）覆蓋的緣故，不能得到解脫。佛性就是覺性。只要自覺覺他，覺悟的智慧明瞭，就叫做解脫。所以要知道一切諸善以覺悟為根本，因為有覺悟的根本，才能顯現各種功德樹，涅槃的果實因此而成就。這樣觀心，可以稱之為明瞭。
問：上面說真如佛性一切功德因覺悟為根本，不知道無明之心以什麼為根本？答：無明之心，雖有八萬四千煩惱情慾以及恒河沙數般的惡行
【English Translation】 English version The Dharma. It is the most essential.
Question: How can one Dharma encompass all Dharmas? Answer: The mind is the root of all Dharmas. All Dharmas arise from the mind. If one can understand the mind, then all Dharmas are complete. It is like all the branches, flowers, and fruits of a large tree, which all depend on the root to grow. Cutting down a tree and removing the root will surely lead to its death. If one understands the mind and cultivates the path, then it will be effortless and easy to succeed. If one does not understand the mind and cultivates the path, then it will be laborious and without benefit. Therefore, know that all good and evil arise from one's own mind. Seeking outside the mind will ultimately lead nowhere.
Question: How does one contemplate the mind to be called understanding? Answer: When a Bodhisattva Mahāsattva (Great Bodhisattva) practices profound Prajñāpāramitā (Perfection of Wisdom), he understands that the four elements (earth, water, fire, wind) and five skandhas (form, feeling, perception, mental formations, consciousness) are fundamentally empty and without self. He clearly sees that the functioning of his own mind has two kinds of differences. What are the two? One is the pure mind, and the other is the defiled mind. These two kinds of minds exist naturally in the Dharmadhātu (Realm of Dharma), and are inherently present. Although they are separate from false conditions, they depend on each other. The pure mind is always happy to do good deeds, while the defiled mind constantly thinks of evil karma. If one is not affected by defilement, then he is called a sage, and he can then be free from all suffering and attain the bliss of Nirvana. If one follows the defiled mind and creates karma, and is entangled and covered by it, then he is called a mortal, sinking into the three realms (desire realm, form realm, formless realm), and suffering all kinds of pain. Why? Because that defiled mind obstructs the essence of Tathātā (Suchness). The Daśabhūmika Sūtra (Ten Stages Sutra) says: In the body of sentient beings, there is the Vajra Buddha-dhātu (Diamond Buddha-nature), like the sun's body, bright, complete, vast, and boundless, only covered by the heavy clouds of the five skandhas, like the light of a lamp inside a bottle that cannot be revealed. Also, the Nirvana Sutra says: All sentient beings have Buddha-nature, but because of Avidyā (ignorance) covering it, they cannot be liberated. Buddha-nature is the nature of awakening. As long as one is self-aware and makes others aware, and the wisdom of awakening is clear, it is called liberation. Therefore, know that all good deeds are rooted in awakening, and because of the root of awakening, various trees of merit can be manifested, and the fruit of Nirvana can be achieved. Contemplating the mind in this way can be called understanding.
Question: Above, it is said that the true nature of Buddha, all merits, and virtues are rooted in awakening. I wonder what the root of the mind of Avidyā (ignorance) is? Answer: The mind of Avidyā, although it has eighty-four thousand afflictions, desires, and as many evil deeds as the sands of the Ganges River
。皆因三毒。以為根本。其三毒者。即貪嗔癡是也。此三毒心。自能具足一切諸惡。猶如大樹。根雖是一。所生枝葉其數無邊。彼三毒根。一一根中。生諸惡業。百千萬億。倍過於前。不可為喻。如是三毒心。于本體中。應現六根。亦名六賊。即六識也。由此六識出入諸根。貪著萬境。能成惡業。障真如體。故名六賊。眾生由此三毒六賊。惑亂身心。沉沒生死。輪迴六趣。受諸苦惱。猶如江河。因少泉源。涓流不絕。乃能瀰漫。波濤萬里。若復有人斷其本源。即眾流皆息。求解脫者。能轉三毒為三聚凈戒。轉六賊為六波羅蜜。自然永離一切苦海。
問。六趣三界廣大無邊。若唯觀心。何由免無窮之苦。答。三界業報唯心所生。本若無心。於三界中。即出三界。其三界者。即三毒也。貪為欲界。嗔為色界。癡為無色界。故名三界。由此三毒。造業輕重。受報不同。分歸六處。故名六趣。
問。云何輕重分之為六。答。眾生不了正因。迷心修善。未免三界。生三輕趣。云何三輕趣。所謂迷修十善。妄求快樂。未免貪界。生於天趣。迷持五戒。妄起愛憎。未免嗔界。生於人趣。迷執有為。信邪求福。未免癡界。生阿修羅趣。如是三類。名三輕趣。云何三重趣。所謂縱三毒心。唯造惡業。墮三重趣。若貪業重者。
【現代漢語翻譯】 現代漢語譯本：這一切都是因為貪、嗔、癡這三種毒素，以它們為根本。這三種毒素就是貪婪、嗔恨和愚癡。這三種毒心，自身就能具備一切惡行，猶如一棵大樹，樹根雖然只有一個，但所生出的枝葉卻數不勝數。這三種毒根，每一根中，都能生出各種惡業，成百上千億，比之前的還要多，無法用比喻來形容。像這樣的三種毒心，在本體中，應現出六根，也叫做六賊，也就是六識。由於這六識出入于各種根，貪戀執著于各種境界，就能成就惡業，障礙真如本體，所以叫做六賊。眾生因為這三種毒素和六個賊，迷惑擾亂身心，沉溺於生死輪迴，在六道中受各種苦惱，猶如江河，因為少量的泉源，涓涓細流不斷絕，就能瀰漫開來，波濤萬里。如果有人斷絕了它的根本源頭，那麼所有的水流都會停止。想要解脫的人，能夠將三種毒素轉變為三種聚凈戒，將六個賊轉變為六波羅蜜（Six Paramitas），自然就能永遠脫離一切苦海。 問：六趣（Six Realms）三界（Three Realms）廣大無邊，如果只觀心，怎麼能免除無窮的痛苦？答：三界的業報都是由心所生。如果原本沒有心，在三界中，就等於超出了三界。這三界就是三種毒素。貪是欲界（Desire Realm），嗔是色界（Form Realm），癡是無色界（Formless Realm），所以叫做三界。由於這三種毒素，造作的業有輕有重，所受的果報也不同，分別歸於六個去處，所以叫做六趣。 問：怎麼區分輕重，分為六個去處？答：眾生不明白正確的因，迷惑於心而修善，仍然無法免除三界，會生於三種輕的去處。什麼是三種輕的去處？就是迷惑地修十善，妄求快樂，無法免除貪慾，就會生於天趣（Heavenly Realm）。迷惑地持五戒，妄起愛憎，無法免除嗔恨，就會生於人趣（Human Realm）。迷惑地執著于有為法，相信邪說而求福，無法免除愚癡，就會生於阿修羅趣（Asura Realm）。這三種情況，叫做三種輕的去處。什麼是三種重的去處？就是放縱三種毒心，只造作惡業，就會墮入三種重的去處。如果貪業很重，
【English Translation】 English version: All of this arises from the three poisons, taking them as the root. These three poisons are greed, hatred, and delusion. These three poisonous minds, by themselves, can fully possess all evils, like a great tree. Although the root is only one, the branches and leaves that grow are countless. These three poisonous roots, in each root, can generate various evil deeds, hundreds of millions, even more than before, beyond comparison. Like these three poisonous minds, in the essence, manifest the six roots, also called the six thieves, which are the six consciousnesses. Because these six consciousnesses enter and exit the various roots, greedily clinging to all realms, they can accomplish evil deeds, obstructing the true nature of Suchness, therefore called the six thieves. Sentient beings, due to these three poisons and six thieves, are confused and disturbed in body and mind, sinking into the cycle of birth and death, suffering various afflictions in the Six Realms (Six Realms), like a river, because of a small spring source, a continuous trickle, it can spread and the waves can travel ten thousand miles. If someone cuts off its fundamental source, then all the streams will cease. Those who seek liberation can transform the three poisons into the three pure precepts, transform the six thieves into the Six Paramitas (Six Paramitas), and naturally be forever free from all the sea of suffering. Question: The Six Realms (Six Realms) and Three Realms (Three Realms) are vast and boundless. If one only contemplates the mind, how can one avoid endless suffering? Answer: The karmic retribution of the Three Realms is produced by the mind. If there is originally no mind, in the Three Realms, it is equivalent to transcending the Three Realms. These Three Realms are the three poisons. Greed is the Desire Realm (Desire Realm), hatred is the Form Realm (Form Realm), and delusion is the Formless Realm (Formless Realm), therefore called the Three Realms. Due to these three poisons, the karma created is light or heavy, and the retribution received is different, separately assigned to six destinations, therefore called the Six Realms. Question: How to distinguish between light and heavy, dividing into six destinations? Answer: Sentient beings do not understand the correct cause, are deluded by the mind and cultivate goodness, still cannot avoid the Three Realms, and will be born in the three lighter destinations. What are the three lighter destinations? That is, deludedly cultivating the ten good deeds, falsely seeking happiness, unable to avoid greed, one will be born in the Heavenly Realm (Heavenly Realm). Deludedly upholding the five precepts, falsely arising love and hatred, unable to avoid hatred, one will be born in the Human Realm (Human Realm). Deludedly clinging to conditioned dharmas, believing in heresies and seeking blessings, unable to avoid delusion, one will be born in the Asura Realm (Asura Realm). These three situations are called the three lighter destinations. What are the three heavier destinations? That is, indulging the three poisonous minds, only creating evil karma, one will fall into the three heavier destinations. If the karma of greed is heavy,
墮餓鬼趣。嗔業重者。墮地獄趣。癡業重者。墮畜生趣。如是三重。通前三輕。遂成六趣。故知一切苦業由自心生。但能攝心。離諸邪惡。三界六趣輪迴之苦。自然消滅。即得解脫。
問。如佛所說。我於三大阿僧祇劫。無量勤苦。方成佛道。云何今說唯只觀心而制三毒即名解脫。答。佛所說言。無虛妄也。阿僧祇劫者。即三毒心也。胡言阿僧祇。漢名不可數。此三毒心。于中有恒沙惡念。於一一念中。皆為一劫。如是恒沙不可數也。故言三大阿僧祇。真如之性。既被三毒之所覆蓋。若不超彼三大恒沙毒惡之心。云何名為解脫。今若能轉貪嗔癡等三毒心。為三解脫。是則名為得度三大阿僧祇劫。末世眾生。愚癡鈍根。不解如來三大阿僧祇秘密之說。遂言成佛塵劫。斯豈不疑誤行人退菩提道。
問。菩薩摩訶薩。由持三聚凈戒。行六波羅蜜。方成佛道。今令學者唯只觀心。不修戒行。云何成佛。答。三聚凈戒者。即制三毒心也。制三毒心成無量善聚。聚者會也。無量善法普會於心。故名三聚凈戒。六波羅蜜者。即凈六根也。胡名波羅蜜。漢名達彼岸。以六根清凈不染六塵。即是度煩惱河。至菩提岸。故云六波羅蜜。
問。如經所說。三聚凈戒者。誓斷一切惡。誓修一切善。誓度一切眾生。今者唯言制
【現代漢語翻譯】 現代漢語譯本：墮入餓鬼道。嗔恨心重的，墮入地獄道。愚癡心重的，墮入畜生道。這樣三重，加上前面的三重（指天道、人道、阿修羅道）輕業，就形成了六道輪迴。所以要知道一切苦業都是由自己的心產生的。只要能夠攝住自己的心，遠離各種邪惡，三界六道輪迴的痛苦，自然就會消滅，就能得到解脫。
問：如佛所說，我於三大阿僧祇劫（無數個大劫），無量勤苦，方才成就佛道。為什麼現在說只要觀心，制止貪嗔癡三毒，就叫做解脫？答：佛所說的話，沒有虛妄。阿僧祇劫，就是指三毒心。胡語（梵語）阿僧祇，漢譯為不可數。這三毒心中，有如恒河沙數般的惡念。每一個念頭中，都是一劫。像這樣恒河沙數，是不可數的。所以說三大阿僧祇劫。真如（真實如常的本性）之性，既然被三毒所覆蓋，如果不超越那三大恒河沙數般的毒惡之心，怎麼能叫做解脫？現在如果能夠轉化貪嗔癡等三毒心，為三解脫，這就叫做度過了三大阿僧祇劫。末法時代的眾生，愚癡遲鈍，不理解如來三大阿僧祇的秘密說法，就說成佛需要經歷無數劫。這難道不是迷惑修行人，使他們從菩提道上退卻嗎？
問：菩薩摩訶薩（大菩薩），由於持守三聚凈戒（三種戒律），修行六波羅蜜（六種到達彼岸的方法），才能成就佛道。現在讓學者只要觀心，不修戒行，怎麼能成佛？答：三聚凈戒，就是制止貪嗔癡三毒心。制止三毒心，就能成就無量善聚。聚，是會合的意思。無量善法普遍會合於心，所以叫做三聚凈戒。六波羅蜜，就是清凈六根（眼、耳、鼻、舌、身、意）。胡語（梵語）波羅蜜，漢譯為到達彼岸。用六根清凈，不被六塵（色、聲、香、味、觸、法）所污染，就是度過煩惱之河，到達菩提之岸。所以說六波羅蜜。
問：如經所說，三聚凈戒是：誓斷一切惡，誓修一切善，誓度一切眾生。現在只說制
【English Translation】 English version: Falling into the realm of hungry ghosts. Those with heavy anger karma fall into the realm of hell. Those with heavy ignorance karma fall into the realm of animals. These three, combined with the previous three lighter realms (referring to the realms of gods, humans, and asuras), form the six realms of reincarnation. Therefore, know that all suffering karma arises from one's own mind. If one can only control the mind and stay away from all evils, the suffering of the three realms and six paths of reincarnation will naturally disappear, and one will attain liberation.
Question: As the Buddha said, 'I, through three great asamkhya kalpas (countless great eons), with immeasurable diligence and suffering, finally attained Buddhahood.' Why do you now say that simply observing the mind and controlling the three poisons of greed, anger, and ignorance is called liberation? Answer: The Buddha's words are not false. Asamkhya kalpas refer to the mind of the three poisons. The Sanskrit word 'asamkhya' is translated into Chinese as 'innumerable.' Within these three poisonous minds, there are evil thoughts like the sands of the Ganges River. In each and every thought, there is a kalpa. Like this, the sands of the Ganges are innumerable. Therefore, it is said to be three great asamkhya kalpas. The nature of True Thusness (the true and constant nature), since it is covered by the three poisons, if one does not transcend those three great Ganges-sand-like poisonous and evil minds, how can it be called liberation? Now, if one can transform the three poisonous minds of greed, anger, and ignorance into the three liberations, then it is called crossing over the three great asamkhya kalpas. Sentient beings in the Dharma-ending Age, foolish and dull-witted, do not understand the Tathagata's (Buddha's) secret teaching of the three great asamkhya kalpas, and say that becoming a Buddha requires countless eons. Isn't this confusing practitioners and causing them to retreat from the path of Bodhi (enlightenment)?
Question: Bodhisattvas Mahasattvas (great Bodhisattvas), by upholding the three clusters of pure precepts (three kinds of precepts) and practicing the six paramitas (six methods of reaching the other shore), can attain Buddhahood. Now, you are telling students to simply observe the mind and not cultivate precepts and practices. How can they become Buddhas? Answer: The three clusters of pure precepts are precisely the control of the three poisonous minds of greed, anger, and ignorance. Controlling the three poisonous minds will lead to the accumulation of immeasurable good. 'Cluster' means gathering. Immeasurable good dharmas (teachings) universally gather in the mind, therefore it is called the three clusters of pure precepts. The six paramitas are precisely the purification of the six senses (eyes, ears, nose, tongue, body, and mind). The Sanskrit word 'paramita' is translated into Chinese as 'reaching the other shore.' By purifying the six senses and not being defiled by the six dusts (form, sound, smell, taste, touch, and dharma), one crosses the river of afflictions and reaches the shore of Bodhi. Therefore, it is said to be the six paramitas.
Question: As the sutras say, the three clusters of pure precepts are: 'I vow to cut off all evil, I vow to cultivate all good, I vow to liberate all sentient beings.' Now, you only say to control
三毒心。豈不文義有乖。答。佛所說經是真實語。菩薩摩訶薩。於過去因中修行時。為對三毒。發三誓願。斷一切惡。故常持戒。對於貪毒。誓修一切善。故常習定。對於瞋毒。誓度一切眾生。故常修慧。對於癡毒。由持如是戒定慧等三種凈法故。能超彼三毒成佛道也。諸惡消滅。名之為斷。諸善具足。名之為修。以能斷惡修善。則萬行成就。自他俱利。普濟群生。名之為度。故知所修戒行不離於心。若自心清凈。則一切佛土皆悉清凈。故經云。心垢則眾生垢。心凈則眾生凈。欲得凈土。當凈其心。隨其心凈則佛土凈。三聚凈戒自然成就。
問。如經所說。六波羅蜜者。亦名六度。所謂佈施持戒忍辱精進禪定智慧。今言六根清凈。名波羅蜜者。何為通會。又六度者。其義如何。答。欲修六度。當凈六根降六賊。能捨眼賊。離諸色境。名為佈施。能禁耳賊。于彼聲塵。不令放逸。名為持戒。能伏鼻賊。等諸香臭。自在調柔。名為忍辱。能制舌賊。不貪諸味。讚詠講說。名為精進。能降身賊。于諸觸欲。湛然不動。名為禪定。能調意賊。不順無明。常修覺慧。名為智慧。六度者運也。六波羅蜜若船筏。能運眾生。達于彼岸。故名六度。
問。經云。釋迦如來為菩薩時。曾飲三斗六升乳糜。方成佛道。先因飲乳
【現代漢語翻譯】 現代漢語譯本： 三毒心（貪嗔癡三種煩惱）。難道不是文義上有衝突嗎？回答：佛所說的經典是真實之語。菩薩摩訶薩（偉大的菩薩），在過去因地修行時，爲了對治三毒，發了三個誓願：斷除一切惡行，所以常常持戒；爲了對治貪毒，誓願修習一切善行，所以常常習定；爲了對治嗔毒，誓願度化一切眾生，所以常常修慧；爲了對治癡毒，由於持守戒、定、慧等三種清凈之法，才能超越那三種毒害，成就佛道。各種惡行消滅，就叫做『斷』。各種善行具足，就叫做『修』。以能斷惡修善，那麼萬行就能成就，自己和他人都能得到利益，普遍救濟眾生，就叫做『度』。所以要知道所修的戒行不離於心。如果自己的心清凈，那麼一切佛土都完全清凈。所以經典說：『心垢染，則眾生垢染；心清凈，則眾生清凈。想要得到清凈的佛土，應當清凈自己的心。隨著心清凈，那麼佛土也就清凈。』三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒）自然成就。
問：如經典所說，六波羅蜜（到達彼岸的六種方法），也叫做六度（到達彼岸的六種方法），也就是佈施、持戒、忍辱、精進、禪定、智慧。現在說六根清凈，叫做波羅蜜，這是如何融會貫通的？又六度，它的意義是什麼？回答：想要修習六度，應當清凈六根，降伏六賊。能夠捨棄眼賊，遠離各種色境，叫做佈施。能夠禁止耳賊，對於那些聲音塵境，不放縱，叫做持戒。能夠降伏鼻賊，平等對待各種香臭，自在調柔，叫做忍辱。能夠控制舌賊，不貪圖各種美味，讚美歌頌講說佛法，叫做精進。能夠降伏身賊，對於各種觸覺慾望，湛然不動，叫做禪定。能夠調伏意賊，不順從無明，常常修習覺悟的智慧，叫做智慧。六度是運載的意思。六波羅蜜就像船筏，能夠運載眾生，到達彼岸，所以叫做六度。
問：經典說，釋迦如來（本師釋迦牟尼佛）作為菩薩時，曾經飲用三斗六升乳糜，才成就佛道。先前因為飲用乳
【English Translation】 English version: The three poisonous minds (greed, hatred, and delusion). Doesn't this contradict the meaning of the scriptures? Answer: The scriptures spoken by the Buddha are truthful words. Bodhisattvas Mahasattvas (great Bodhisattvas), when cultivating in the causal stage in the past, made three vows to counter the three poisons: to cut off all evil deeds, therefore constantly upholding the precepts; to counter greed, vowing to cultivate all good deeds, therefore constantly practicing meditation; to counter hatred, vowing to liberate all sentient beings, therefore constantly cultivating wisdom; to counter delusion, by upholding the three pure practices of precepts, meditation, and wisdom, they can transcend those three poisons and attain Buddhahood. The extinction of all evil deeds is called 'cutting off.' The completeness of all good deeds is called 'cultivation.' By being able to cut off evil and cultivate good, then all practices can be accomplished, benefiting both oneself and others, and universally saving sentient beings, which is called 'liberation.' Therefore, know that the precepts and practices cultivated are inseparable from the mind. If one's own mind is pure, then all Buddha lands are completely pure. Therefore, the scriptures say: 'If the mind is defiled, then sentient beings are defiled; if the mind is pure, then sentient beings are pure. If you want to obtain a pure land, you should purify your own mind. As the mind is purified, so the Buddha land is purified.' The three clusters of pure precepts (the precepts of restraining negative actions, the precepts of accumulating good dharmas, and the precepts of benefiting sentient beings) are naturally accomplished.
Question: As the scriptures say, the Six Paramitas (six perfections for reaching the other shore), also called the Six Perfections (six perfections for reaching the other shore), namely generosity, discipline, patience, diligence, concentration, and wisdom. Now it is said that the purification of the six senses is called Paramita, how can this be reconciled? Also, what is the meaning of the Six Perfections? Answer: To cultivate the Six Perfections, one should purify the six senses and subdue the six thieves. Being able to relinquish the eye thief and stay away from various forms and objects is called generosity. Being able to restrain the ear thief and not let it indulge in those sound objects is called discipline. Being able to subdue the nose thief and treat all fragrances and odors equally, being free and gentle, is called patience. Being able to control the tongue thief, not being greedy for various flavors, praising, chanting, and speaking the Dharma is called diligence. Being able to subdue the body thief, being still and unmoved by various tactile desires is called concentration. Being able to tame the mind thief, not following ignorance, and constantly cultivating awakened wisdom is called wisdom. The Six Perfections mean transportation. The Six Paramitas are like boats and rafts, which can transport sentient beings to the other shore, so they are called the Six Perfections.
Question: The scriptures say that Shakyamuni Tathagata (the fundamental teacher Shakyamuni Buddha), when he was a Bodhisattva, once drank three dou and six sheng of milk porridge before attaining Buddhahood. Previously, because of drinking milk
。后證佛果。豈唯觀心得解脫乎。答。誠知所言無虛妄也。必因食乳。然始成佛。言食乳者有二種。佛所食者。不是世間不凈之乳。乃是真如清凈法乳也。三斗者。即三聚凈戒。六升者。即六波羅蜜。成佛道時。由食如是清凈法乳。方證佛果。若言如來食於世間和合不凈之牛膻腥乳者。豈不謗誤之甚乎。真如者。自是金剛不壞。無漏法身。永離世間一切諸苦。豈須如是不凈之乳。以充飢渴。如經所說。其牛不在高原。不在下濕。不食穀麥糠麩。不與特牛同群。其牛身作紫磨金色。言此牛者。毗盧舍那佛也。以大慈悲。憐愍一切。故於清凈法體中。出如是三聚凈戒六波羅蜜微妙法乳。育一切求解脫者。如是真凈之牛。清凈之乳。非但如來飲之成道。一切眾生若能飲者。皆得阿耨多羅三藐三菩提。
問。經中所說。佛令眾生修造伽藍。鑄寫形像。燒香散花。燃長明燈。晝夜六時。繞塔行道。持齋禮拜。種種功德。皆成佛道。若唯觀心。總攝諸行。說如是事。應虛妄也。答。佛所說經。有無量方便。以一切眾生鈍根狹劣。不悟甚深之義。所以假有為喻無為。若復不修內行。唯只外求。希望獲福。無有是處。言伽藍者。西國語。此土翻為清凈地也。若永除三毒。常凈六根。身心湛然。內外清凈。是名修造伽藍。鑄寫形像
【現代漢語翻譯】 現代漢語譯本：之後可以證得佛果，難道僅僅是觀察心性才能得到解脫嗎？回答說：誠然知道你所說的話沒有虛妄之處，必定要依靠食用乳汁，然後才能成佛。所說的食用乳汁有兩種，佛所食用的，不是世間不乾淨的乳汁，而是真如清凈的法乳。三斗，就是指三聚凈戒；六升，就是指六波羅蜜（Paramita，意為到達彼岸）。成佛道的時候，由於食用這樣的清凈法乳，才能證得佛果。如果說如來食用世間混合不乾淨的牛的腥膻乳汁，豈不是誹謗誤導得太厲害了嗎？真如（Tathata）本身就是金剛不壞、沒有缺陷的法身，永遠脫離世間一切痛苦，哪裡需要這樣不乾淨的乳汁來充飢解渴呢？如同經書所說，那牛不在高原，不在低濕之地，不吃穀物麥麩，不與普通的牛同群，那牛的身體呈現紫磨金色。所說的這牛，就是毗盧舍那佛（Vairocana，意為光明遍照），以大慈悲之心，憐憫一切眾生，所以在清凈的法體中，流出像三聚凈戒、六波羅蜜這樣微妙的法乳，哺育一切尋求解脫的人。像這樣真凈的牛，清凈的乳汁，不僅僅是如來飲用它而成就佛道，一切眾生如果能夠飲用它，都能得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺）。 提問：經書中所說，佛讓眾生修建伽藍（Samgharama，意為僧院），鑄造描繪佛像，燒香散花，點燃長明燈，白天黑夜六個時辰，繞塔行走，持齋禮拜，種種功德，都能成就佛道。如果僅僅是觀心，總攝一切修行，那麼說這些事，就應該是虛妄的吧？回答說：佛所說的經書，有無量的方便法門，因為一切眾生根器遲鈍、心胸狹隘，不能領悟甚深的意義，所以用假借有為法來比喻無為法。如果又不修習內在的修行，只在外面追求，希望獲得福報，是沒有這樣的道理的。所說的伽藍，是西方的語言，在我們的國土翻譯為清凈地。如果永遠去除貪嗔癡三毒，經常清凈六根，身心澄澈，內外清凈，這就叫做修建伽藍；鑄造描繪佛像。
【English Translation】 English version: Afterwards, one can attain Buddhahood. Is it only through observing the mind that one can achieve liberation? The answer is: Indeed, I know that what you say is not false. One must rely on consuming milk to become a Buddha. There are two types of consuming milk. What the Buddha consumes is not the impure milk of the world, but the pure Dharma milk of True Suchness (Tathata). 'Three斗 (dou)' refers to the Threefold Pure Precepts (Trisamvara); 'six升 (sheng)' refers to the Six Paramitas (Paramita, meaning 'to the other shore'). When attaining Buddhahood, it is by consuming such pure Dharma milk that one can realize Buddhahood. If one says that the Tathagata consumes the mixed, impure, and smelly milk of worldly cows, wouldn't that be a grave slander and misguidance? True Suchness (Tathata) itself is the indestructible, flawless Dharma body, eternally free from all suffering in the world. How could it need such impure milk to satisfy hunger and thirst? As the scriptures say, the cow is not on high ground, nor in low, damp places; it does not eat grains, wheat, or bran; it does not mingle with ordinary bulls; its body is the color of purple-gold. This cow is Vairocana Buddha (Vairocana, meaning 'light shining everywhere'), who, with great compassion, pities all beings. Therefore, from the pure Dharma body, he emanates such subtle Dharma milk of the Threefold Pure Precepts and the Six Paramitas, nurturing all those who seek liberation. Such a truly pure cow and pure milk are not only consumed by the Tathagata to attain Buddhahood, but all beings who can consume it can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unsurpassed, complete enlightenment'). Question: The scriptures say that the Buddha instructs beings to build Samgharama (Samgharama, meaning 'monastery'), cast and depict images, burn incense, scatter flowers, light eternal lamps, circumambulate stupas day and night at six times, observe fasts, and perform prostrations. All these merits can lead to Buddhahood. If it is only through observing the mind, encompassing all practices, then saying these things should be false, right? The answer is: The scriptures spoken by the Buddha have countless expedient means because all beings have dull faculties and narrow minds, unable to comprehend the profound meaning. Therefore, they use the conditioned to illustrate the unconditioned. If one does not cultivate inner practice and only seeks externally, hoping to gain blessings, there is no such principle. 'Samgharama' is a Western term, translated in our land as 'pure land'. If one permanently eliminates the three poisons of greed, anger, and delusion, constantly purifies the six senses, and the body and mind are clear and pure, both internally and externally, this is called building a Samgharama; casting and depicting images.
者。即是一切眾生求佛道也。所謂修諸覺行。彷像如來真容妙相。豈是鑄寫金銅之所作乎。是故求解脫者。以身為爐。以法為火。以智慧為巧匠。以三聚凈戒六波羅蜜以為模楑。镕煉身中真如佛性。遍入一切戒律模中。如教奉行。一無漏缺。自然成就真容之像。所謂究竟常住微妙色身。不是有為敗壞之法。若人求道。不解如是鑄寫真容。憑何輒言功德。又燒香者。亦非世間有相之香。乃是無為正法之香也。薰諸臭穢無明惡業。悉令消滅。正法香者。其有五種。一者戒香。所謂能斷諸惡。能修諸善。二者定香。所謂深信大乘。心無退轉。三者慧香。所謂常于身心。內自觀察。四者解脫香。所謂能斷一切無明結縛。五者解脫知見香。所謂觀照常明。通達無礙。如是五種香。名為最上之香。世間無比。佛在世日。令諸弟子。以智慧火。燒如是無價寶香。供養十方諸佛。今時眾生不解如來真實之義。唯將外火。燒於世間沉檀。薰陸質礙之香。希望福報。云何可得乎。又散花者。義亦如是。所謂演說正法。諸功德花。饒益有情。散沾一切。于真如性。普施莊嚴。此功德花。佛所稱讚。究竟常住。無凋落期。若復有人。散如是花。獲福無量。若言如來令眾生。剪截繒彩。傷損草木。以為散花。無有是處。所以者何。持凈戒者。于諸
【現代漢語翻譯】 現代漢語譯本： 這，就是一切眾生求佛道的方法。所謂修習各種覺悟的德行，模仿如來真實的容貌和微妙的相好，難道是用鑄造金銅的方法可以做到的嗎？所以，求解脫的人，以自身為熔爐，以佛法為火焰，以智慧為巧匠，以三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒）和六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）為模具，熔鍊身中的真如佛性，遍入一切戒律的模具中，如教奉行，沒有一絲遺漏和缺失，自然成就真實的容貌之像，這就是究竟常住的微妙色身，不是有為造作會敗壞的法。如果有人求道，不理解這樣鑄造容貌的方法，憑什麼輕易地說自己有功德呢？
再說燒香，也不是世間有形有相的香，而是無為的正法之香。用它來熏除各種臭穢的無明和惡業，使它們全部消滅。正法之香，有五種：一是戒香，就是能夠斷除各種惡行，能夠修習各種善行；二是定香，就是深信大乘佛法，內心沒有退轉；三是慧香，就是常常在身心中，向內自我觀察；四是解脫香，就是能夠斷除一切無明的結縛；五是解脫知見香，就是觀照常明，通達無礙。這五種香，稱為最上之香，世間沒有可以相比的。佛在世的時候，讓弟子們用智慧之火，焚燒這樣無價的寶香，供養十方諸佛。現在的人不理解如來真實的意義，只用外在的火，焚燒世間的沉香、檀香、薰陸香這些有形質的香，希望得到福報，怎麼可能得到呢？
再說散花，意義也是如此。就是演說正法，各種功德之花，饒益有情眾生，散佈沾溉一切，在真如自性中，普遍地佈施莊嚴。這種功德之花，是佛所稱讚的，究竟常住，沒有凋謝的時候。如果有人散佈這樣的花，獲得的福報是無量的。如果說如來讓眾生，剪裁彩色的絲綢，傷害草木，來作為散花，是沒有這樣的道理的。為什麼呢？因為持守清凈戒律的人，對於各種
【English Translation】 English version: This is how all sentient beings seek the path to Buddhahood. The so-called cultivation of various awakening practices, imitating the true appearance and subtle marks of the Tathagata (Thus Come One), can it be achieved by casting gold and copper? Therefore, those who seek liberation take the body as the furnace, the Dharma as the fire, wisdom as the skillful artisan, and the Threefold Pure Precepts (the precepts of restraining from evil, cultivating good, and benefiting sentient beings) and the Six Paramitas (generosity, discipline, patience, diligence, concentration, and wisdom) as the molds. They melt the True Thusness (Tathata) of Buddha-nature within the body, and enter into all the molds of precepts, practicing according to the teachings, without any omission or deficiency, naturally achieving the image of the true appearance, which is the ultimate, permanent, subtle body, not a conditioned and perishable dharma. If someone seeks the path but does not understand this method of casting the appearance, on what basis can they easily claim to have merit?
Furthermore, burning incense is not the worldly incense with form and appearance, but the unconditioned incense of the Right Dharma. It is used to熏除 (xūn chú, to fumigate and eliminate) all the foul and impure ignorance and evil karma, causing them all to disappear. The incense of the Right Dharma has five types: first is the incense of precepts, which is the ability to cut off all evil and cultivate all good; second is the incense of concentration, which is deep faith in the Mahayana (Great Vehicle) Dharma, with no regression in the mind; third is the incense of wisdom, which is constant inner self-observation within the body and mind; fourth is the incense of liberation, which is the ability to cut off all the bonds of ignorance; fifth is the incense of liberation knowledge and vision, which is constant clear illumination and unobstructed understanding. These five types of incense are called the supreme incense, unparalleled in the world. When the Buddha was in the world, he instructed his disciples to burn such priceless precious incense with the fire of wisdom, offering it to the Buddhas of the ten directions. People today do not understand the true meaning of the Tathagata, and only use external fire to burn worldly agarwood, sandalwood, and frankincense, hoping to obtain blessings. How can they obtain them?
Furthermore, scattering flowers has a similar meaning. It means expounding the Right Dharma, the flowers of various merits, benefiting sentient beings, scattering and moistening everything, and universally bestowing adornment on the True Thusness nature. These flowers of merit are praised by the Buddha, ultimately permanent, and have no time of withering. If someone scatters such flowers, the blessings they obtain are immeasurable. If it is said that the Tathagata instructs sentient beings to cut colored silks and damage plants to use as scattered flowers, there is no such reason. Why? Because those who uphold pure precepts, towards all
天地森羅萬像。不令觸犯。若誤犯者猶獲大罪。況復今者故毀凈戒。傷損萬物。求于福報。欲益反損。豈有是乎。長明燈者。即正覺心也。覺之明了。喻之為燈。是故一切求解脫者。身為燈臺。心為燈炷。增諸戒行。以為添油。智慧明達。喻如燈火常燃。如是真正覺燈。而照一切無明癡暗。能以此法輪。次第相開示。即是一燈燃百千燈。燈燈無盡。故號長明。過去有佛。名曰燃燈。義亦如是。愚癡眾生。不會如來方便之說。專行虛妄。執著有為。遂燃世間蘇油之燈。以照空室。乃稱依教。豈不謬乎。所以者何。佛放眉間一毫相光。能照萬八千世界。豈假如是蘇油之燈。以為利益。審察斯理。應不然乎。又六時行道者。所謂六根之中。於一切時。常行佛道。修諸覺行。調伏六根。長時不捨。名為六時行道。繞塔行道者。塔者是身也。當修覺行巡繞身心。唸唸不停。名為繞塔。過去諸聖皆行此道。至涅槃時。今時世人不會此理。曾不內行。唯執外求。將質礙身。繞世間塔。日夜走驟。徒自疲勞。而於真性。一無利益。又持齋者。當須會意。不達斯理。徒爾虛功。齋者齊也。所謂齊正身心。不令散亂。持者護也。所謂于諸戒行。如法護持。必須外禁六情。內製三毒。慇勤覺察清凈身心。瞭如是義。名為持齋。食有五種。一者
【現代漢語翻譯】 現代漢語譯本：天地間森羅萬象，不可觸犯。如果誤犯，尚且會獲大罪，更何況現在故意毀壞清凈戒律，傷害萬物，卻想要求得福報，這豈不是想要增加反而減少嗎？哪有這樣的道理呢？長明燈，就是正覺之心啊。覺悟的明瞭，比喻為燈。因此，一切求解脫的人，以自身為燈臺，心為燈炷，增加各種戒行，作為添燈的油，智慧明達，就像燈火常燃。這樣才是真正的覺悟之燈，照亮一切無明癡暗。能夠用這樣的法輪，次第地互相開示，就是一燈燃百千燈，燈燈無盡，所以稱為長明。過去有佛，名叫燃燈佛（Dipamkara Buddha，過去佛之一），意義也是如此。愚癡的眾生，不會如來方便之說，專門行虛妄之事，執著于有為法，於是點燃世間的蘇油之燈，來照亮空室，還說這是依照教義。豈不是荒謬嗎？為什麼這麼說呢？佛從眉間放出一毫相光，就能照亮萬八千世界，難道還需要這樣的蘇油之燈，才能帶來利益嗎？仔細審察這個道理，應該不是這樣的吧？ 又，六時行道，指的是在六根之中，於一切時，常行佛道，修習各種覺悟之行，調伏六根，長時間不捨棄，稱為六時行道。繞塔行道，塔指的是身體。應當修習覺悟之行，巡繞身心，唸唸不停，稱為繞塔。過去諸聖都行此道，直至涅槃之時。現在世人不會這個道理，從不在內心修行，只執著于向外尋求，將有形質的身體，繞著世間的塔，日夜奔走，只是徒勞地使自己疲勞，而對於真性，一點利益也沒有。 又，持齋的人，應當領會其中的意義，不明白這個道理，只是徒勞地做無用功。齋，是齊的意思，指的是齊正身心，不令散亂。持，是護的意思，指的是對於各種戒行，如法地護持。必須對外禁止六情，對內製止三毒，慇勤地覺察清凈身心。明白了這樣的意義，才叫做持齋。食物有五種，第一種是……
【English Translation】 English version: The myriad phenomena in the universe should not be violated. If one violates them unintentionally, one will still incur great offenses. How much more so if one deliberately destroys pure precepts and harms all things, yet seeks blessings? Isn't this like trying to increase something but instead decreasing it? How can there be such a thing? The ever-burning lamp is the mind of perfect enlightenment. The clarity of enlightenment is likened to a lamp. Therefore, all those who seek liberation take their own bodies as the lamp stand and their minds as the lamp wick, adding various precepts and practices as oil to the lamp. Wisdom and understanding are like the constant burning of the lamp. This is the true lamp of enlightenment, illuminating all ignorance and darkness. Being able to use this Dharma wheel to gradually enlighten each other is like one lamp lighting hundreds of thousands of lamps, with the lamps endlessly multiplying, hence the name 'ever-burning.' In the past, there was a Buddha named Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas), and the meaning is the same. Foolish beings do not understand the Buddha's expedient teachings and instead engage in vain practices, clinging to conditioned phenomena. Thus, they light lamps with sesame oil in empty rooms and claim to be following the teachings. Isn't this absurd? Why is this so? The Buddha emits a ray of light from the white hair between his eyebrows, which can illuminate ten thousand eight thousand worlds. How can such a sesame oil lamp be of benefit? Upon careful examination of this principle, it should not be so, right? Furthermore, 'practicing the Way at six times' refers to constantly practicing the Buddha's Way at all times through the six sense organs, cultivating various practices of enlightenment, subduing the six sense organs, and not abandoning them for a long time. This is called 'practicing the Way at six times.' 'Circumambulating the stupa' means that the stupa is the body. One should cultivate practices of enlightenment, circumambulating one's mind and body, with thoughts constantly arising. This is called 'circumambulating the stupa.' All the sages of the past practiced this way until the time of Nirvana. People today do not understand this principle and never practice internally, only clinging to external seeking. They take their physical bodies and circumambulate worldly stupas, running around day and night, only tiring themselves out, and gaining no benefit for their true nature. Moreover, those who observe a fast (zhai) should understand its meaning. If they do not understand this principle, they are merely doing futile work. Zhai means 'to align,' referring to aligning and correcting one's body and mind, not allowing them to be scattered. Chi means 'to uphold,' referring to upholding all precepts and practices in accordance with the Dharma. One must externally restrain the six emotions and internally control the three poisons, diligently observing and purifying one's body and mind. Understanding this meaning is called 'observing a fast.' There are five kinds of food, the first being...
法喜食。所謂依持正法。歡喜奉行。二者禪悅食。所為內外澄寂。身心悅樂。三者念食。所謂常念諸佛。心口相應。四者愿食。所謂行住坐臥。常求善愿。五者解脫食。所謂心常清凈。不染俗塵。此五種食名為持齋。若復有人。不食如是五種凈食。自言持齋。無有是處。唯斷于無明之食。輒作解者。名為破齋。若亦有破。云何獲福。世有迷人。不悟斯理。身心放逸皆為諸惡。貪慾恣情。不生慚愧。唯斷外食。自為持齋。必無是處。又禮拜者。當如法也。必須理體內明。事隨權變。會如是義。乃名依法。夫禮者敬也。拜者伏也。所謂恭敬真性。屈伏無明。名為禮拜。若能惡情永滅。善念恒存。雖不理相。名為禮拜。其相即法相也。世尊欲令世俗表謙下心。亦為禮拜。故須屈伏外身。示內恭敬。覺外明內。性相相應。若復不行理法。唯執外求。內則放縱貪癡。常為惡業。外即空勞身相。詐現威儀。無慚于聖。徒誑于凡。不免輪迴。豈成功德。
問。如經說言。至心念佛。必得往生西方凈土。以此一門。即應成佛。何假觀心。求于解脫。答。夫唸佛者。當須正念。了義為正。不了義為邪。正念必得往生。邪念云何到彼哉。佛者覺也。所謂覺察身心。勿令起惡也。念者憶也。所謂憶持戒行。不忘精進。瞭如是義。名之為
【現代漢語翻譯】 現代漢語譯本： 法喜食：指的是依止並奉行正確的佛法，心生歡喜。 禪悅食：指的是內心和外在都澄澈寂靜，身心感到愉悅快樂。 念食：指的是經常憶念諸佛，心和口相應。 愿食：指的是無論行走、站立、坐著、躺臥，都常常祈求善良的願望。 解脫食：指的是內心常常保持清凈，不被世俗的塵埃所污染。 這五種食被稱為持齋。如果有人不食用這五種清凈的食物，卻自稱持齋，這是不可能的。僅僅斷絕無明之食，就自以為是解脫的人，這叫做破齋。如果已經破齋，又怎麼能獲得福報呢？世上有一些迷惑的人，不明白這個道理，身心放縱，做各種壞事，貪婪慾望，放縱情感，不生慚愧之心，僅僅斷絕外在的食物，就自認為是在持齋，這絕對是不可能的。還有，禮拜的時候，應當如法。必須在理性上明白，在事相上隨著情況變化。領會這樣的意義，才叫做依法。禮，是恭敬的意思。拜，是屈服的意思。指的是恭敬真如自性，屈服於無明煩惱，這叫做禮拜。如果能夠讓惡的情緒永遠滅絕，善的念頭恒常存在，即使不執著于外在的形象，也叫做禮拜。這樣的形象就是法相。世尊爲了讓世俗之人表達謙虛的心意，也設立了禮拜的形式，所以需要屈服外在的身體，來表示內在的恭敬，覺悟外在而明白內在，使自性和現象相互相應。如果不行理法，只執著于外在的追求，內在卻放縱貪婪和愚癡，常常做壞事，外在只是徒勞地做出各種姿勢，虛假地表現出威嚴的儀態，對聖賢沒有慚愧之心，只是欺騙凡夫俗子，不能免除輪迴之苦，又怎麼能成就功德呢？ 問：經書上說，至誠懇切地念佛，必定能夠往生西方凈土。憑藉這一法門，就應該能夠成佛，為什麼還要觀心，來尋求解脫呢？ 答：唸佛的人，應當要以正念來念佛。瞭解佛法的真實義理才是正念，不瞭解真實義理就是邪念。以正念唸佛必定能夠往生，以邪念唸佛又怎麼能夠到達西方凈土呢？佛，是覺悟的意思。指的是覺察自己的身心，不要讓惡念產生。念，是憶念的意思。指的是憶念並保持戒律和修行，不忘記精進。瞭解這樣的意義，才叫做唸佛。
【English Translation】 English version: 'Food of Dharma Joy': This refers to relying on and joyfully practicing the correct Dharma. 'Food of Dhyana Bliss': This refers to both inner and outer being clear and tranquil, with body and mind feeling joyful and happy. 'Food of Mindfulness': This refers to constantly remembering all Buddhas, with mind and mouth in accord. 'Food of Vow': This refers to constantly seeking virtuous vows in all activities, whether walking, standing, sitting, or lying down. 'Food of Liberation': This refers to the mind constantly remaining pure, unpolluted by worldly dust. These five types of 'food' are called 'upholding the precepts'. If someone does not consume these five pure 'foods' but claims to be upholding the precepts, that is impossible. Merely cutting off the 'food of ignorance' and considering oneself liberated is called 'breaking the precepts'. If one has already broken the precepts, how can one obtain blessings? Some deluded people in the world do not understand this principle, indulging their body and mind, committing all kinds of evil deeds, being greedy and lustful, indulging their emotions, and feeling no shame. They merely cut off external food and consider themselves to be upholding the precepts, which is absolutely impossible. Furthermore, when prostrating, one should do so according to the Dharma. One must understand the principle internally and adapt to circumstances externally. Understanding such meaning is called 'according to the Dharma'. 'Li' (禮) means respect. 'Bai' (拜) means submission. It refers to respecting the true nature and submitting to ignorance and afflictions, which is called 'prostration'. If one can permanently extinguish evil emotions and constantly maintain good thoughts, even without adhering to external forms, it is called 'prostration'. Such a form is the Dharma form. The World Honored One established the form of prostration to allow worldly people to express humility, so it is necessary to submit the external body to show internal respect, awakening to the external and understanding the internal, so that nature and phenomena correspond to each other. If one does not practice according to the principle of Dharma but only clings to external pursuits, while internally indulging in greed and ignorance, constantly committing evil deeds, externally merely making various gestures in vain, falsely displaying dignified demeanor, feeling no shame before the sages, merely deceiving ordinary people, and unable to escape the cycle of reincarnation, how can one achieve merit? Question: As the scriptures say, sincerely reciting the Buddha's name will surely lead to rebirth in the Western Pure Land. With this one method, one should be able to attain Buddhahood. Why is it necessary to contemplate the mind to seek liberation? Answer: Those who recite the Buddha's name should do so with right mindfulness. Understanding the true meaning of the Dharma is right mindfulness, while not understanding the true meaning is wrong mindfulness. Reciting with right mindfulness will surely lead to rebirth, but how can reciting with wrong mindfulness reach the Western Pure Land? 'Buddha' means 'awakening'. It refers to being aware of one's own body and mind and not allowing evil thoughts to arise. 'Nian' (念) means 'remembrance'. It refers to remembering and maintaining the precepts and practice, and not forgetting diligence. Understanding such meaning is called 'reciting the Buddha's name'.
念。故知念在於心。非在於言。因筌求魚。得魚忘筌。因言求意。得意忘言。既稱念佛之名。須知唸佛之道。若心無實。口誦空名。三毒內臻。人我填臆。將無明心。向外求佛。徒爾虛功。且如誦之與念。義理懸殊。在口曰誦。在心曰念。故知念從心起。名為覺行之門。誦在口中。即是音聲之相。執外求理。終無是處。故知過去諸聖所修唸佛。皆非外說。只推內心。心即眾善之源。心為萬德之主。涅槃常樂。由真心生。三界輪迴亦從心起。心是出世之門戶。心是解脫之關津。知門戶者豈慮難入。識關津者何憂不通。
問。如溫室經說。洗浴眾僧。獲福無量。此則憑於事法。功德始成。若為觀心可相應乎。答。洗浴眾僧者。非世間有為事也。世尊嘗為諸弟子。說溫室經。欲令受持洗浴之法。其溫室者。即身是也。所以燃智慧火。溫凈戒湯。沐浴身中真如佛性。受持七法。以自莊嚴。當日比丘聰明上智。皆悟聖意。如說修行。功德成就。俱登聖果。今時眾生莫測其事。將世間水。洗質礙身。自謂依經。豈非誤也。且真如佛性。非是凡形煩惱塵垢。本來無相。豈可將質礙水洗無為身。事不相應。云何悟道。若欲身得凈者。當觀此身。本因貪慾不凈所生。臭穢駢闐。內外充滿。若洗此身求于凈者。猶如洗塹。塹盡方凈。
【現代漢語翻譯】 現代漢語譯本：由此可知，『念』在於內心，而不在於言語。如同憑藉魚筌捕魚，得到魚后便忘記魚筌；憑藉言語尋求意旨，領會意旨后便忘卻言語。既然口稱念佛的名號，就應當明白唸佛的道理。如果內心沒有真實，口中誦唸空洞的名號，貪嗔癡三毒就會在內心滋生，人我是非充滿胸臆。這樣將不明的心，向外尋求佛，只是徒勞無功。而且，『誦』與『念』，義理相差懸殊。在口中稱為『誦』，在心中稱為『念』。所以知道『念』從內心生起，是名為覺悟和行動的門徑。『誦』在口中，只是聲音的表象。執著于外在而尋求真理，終究沒有成功的可能。所以知道過去諸位聖賢所修的唸佛，都不是外在的言說，只是推究內心。心是眾善的根源，心是萬德的主宰。涅槃常樂，由真心而生；三界輪迴，也從心而起。心是出離世間的門戶，心是解脫的關隘。知道門戶的人，哪裡還擔心難以進入？認識關隘的人，又何必憂慮不能通過？ 有人問：『如《溫室經》所說，洗浴眾僧，可以獲得無量的福報。』這就要憑藉事相上的行為，功德才能成就。如果觀照自心，又該如何相應呢？回答：洗浴眾僧，不是世間有為的事情。《溫室經》中，世尊曾經為諸位弟子，講述溫室的經典，想要讓他們受持洗浴的方法。這溫室，就是指自身。所以要燃起智慧之火，用清凈戒律之湯，沐浴身中真如佛性（Tathata-buddha-nature）。受持七法，用來莊嚴自身。當時的那些比丘（bhikkhu），都是聰明而具有上等智慧的人，都領悟了佛的聖意，如法修行，功德成就，都登上了聖果。現在的眾生不能理解其中的含義，用世間的水，洗滌有形質的身體，自認為符合經義，這難道不是誤解嗎？而且真如佛性，不是凡夫的形體，沒有煩惱塵垢，本來就沒有形相，怎麼可以用有形質的水，洗滌無為的身體呢？事理不相應，怎麼能悟道呢？如果想要身體得到清凈，應當觀照這個身體，本來是因為貪慾不凈所生，臭穢充滿，內外都是。如果洗滌這個身體來求得清凈，就像是清洗溝渠，只有把溝渠全部填滿才能乾淨。
【English Translation】 English version: Therefore, it is known that '念' (nian, mindfulness) lies in the heart, not in words. It is like using a fish trap to catch fish; once you get the fish, you forget the trap. It is like using words to seek meaning; once you understand the meaning, you forget the words. Since you recite the name of Buddha, you should know the path of唸佛 (nianfo, Buddha-mindfulness). If the heart is not sincere and the mouth recites empty names, the three poisons (greed, hatred, and delusion) will arise within, and ego and attachment will fill the chest. Thus, using an unenlightened mind to seek Buddha externally is merely futile effort. Moreover, '誦' (song, recitation) and '念' (nian, mindfulness) have vastly different meanings. What is in the mouth is called '誦' (song, recitation), and what is in the heart is called '念' (nian, mindfulness). Therefore, it is known that '念' (nian, mindfulness) arises from the heart and is called the gateway to awakening and action. '誦' (song, recitation) is in the mouth and is merely the appearance of sound. Clinging to the external to seek truth will never lead to success. Therefore, it is known that the 唸佛 (nianfo, Buddha-mindfulness) practiced by the past sages was not external speech, but only introspection. The heart is the source of all good, and the heart is the master of all virtues. Nirvana (Nirvana), constant joy, arises from the true heart; the cycle of the three realms also arises from the heart. The heart is the gateway to transcending the world, and the heart is the key to liberation. Those who know the gateway, why worry about difficulty in entering? Those who recognize the key, why worry about not being able to pass through? Someone asks: 'As the 溫室經 (Wen Shi Jing, Warm Room Sutra) says, bathing the Sangha (Sangha, monastic community) brings immeasurable blessings.' This relies on actions in phenomena for merit to be achieved. How can 관심 (guanxin, contemplating the mind) correspond to this?' The answer is: 'Bathing the Sangha (Sangha, monastic community) is not a worldly, contrived affair. The 世尊 (Shìzūn, World-Honored One) once spoke the 溫室經 (Wen Shi Jing, Warm Room Sutra) to his disciples, wanting them to uphold the method of bathing. The 溫室 (Wen Shi, Warm Room) is the body itself. Therefore, ignite the fire of wisdom, use the soup of pure precepts, and bathe the 真如佛性 (Tathata-buddha-nature) within the body. Uphold the seven dharmas to adorn oneself. At that time, the Bhikkhus (bhikkhu, monks) were intelligent and of superior wisdom, and they all understood the holy meaning of the Buddha, practiced according to the teachings, achieved merit, and all attained the holy fruit. Present-day beings do not understand the matter, using worldly water to wash the physical body, claiming to be following the sutra. Is this not a misunderstanding? Moreover, the 真如佛性 (Tathata-buddha-nature) is not the form of ordinary beings, without the defilements of afflictions, originally without form. How can one use physical water to wash the unconditioned body? The matter and principle do not correspond; how can one attain enlightenment? If you want the body to be pure, you should contemplate that this body is originally born from the impurity of greed, filled with foulness inside and out. If you wash this body to seek purity, it is like washing a ditch; only when the ditch is completely filled can it be clean.'
以此驗之。明知洗外非佛說也。是故假世事。比喻真宗。隱說七事供養功德。其事有七。云何為七。一者凈水。二者燃火。三者澡豆。四者楊枝。五者凈灰。六者蘇膏。七者內衣。舉此七事。喻於七法。一切眾生由此七法。沐浴莊嚴。能除毒心無明垢穢。其七法者。一者凈戒。洗盪愆非。猶如凈水濯諸塵垢。二者智慧。觀察內外。猶如燃火能溫凈水。三者分別。簡棄諸惡。猶如澡豆能凈垢膩。四者真實。斷諸妄想。猶如楊枝能消口氣。五者正信。決定無疑。猶如凈灰摩身障風。六者柔和。忍辱甘受。猶如蘇膏通潤面板。七者慚愧。悔諸惡業。猶如內衣遮醜形體。如上七法是經中秘密之義。皆是為諸大乘利根者說。非為少智下劣凡夫。所以今人無能解悟。竊見今時淺識。唯知事相為功。廣費財寶。多傷水陸。妄營像塔。虛役人夫。積木疊泥。圖青畫緣。傾心盡力。損己迷他。未解慚愧。何曾覺悟。見有為則勤勤愛著。說無為則兀兀如迷。且貪現世之小慈。豈覺當來之大苦。此之修學。徒自疲勞。背正歸邪。誰言獲福。但能攝心內照。覺觀外明。絕三毒永使銷亡。閉六賊不令侵擾。自然恒沙功德。種種莊嚴。無數法門。一一成就。超凡證聖。目擊非遙。悟在須臾。何煩皓首。真門幽秘。寧可具陳。略述觀心。說其少分。而
【現代漢語翻譯】 現代漢語譯本 以此來驗證。如果明確知道清洗外在之物並非佛所說，那麼（佛經）就是藉助世間的事物，來比喻真正的宗旨，隱晦地說明七種供養的功德。這七件事是什麼呢？一是凈水（乾淨的水），二是燃火（燃燒的火焰），三是澡豆（古代的洗滌用品），四是楊枝（用以清潔牙齒的樹枝），五是凈灰（乾淨的灰），六是蘇膏（酥油製成的膏），七是內衣（貼身穿著的衣服）。 舉出這七件事，是用來比喻七種佛法。一切眾生通過這七種佛法的沐浴和莊嚴，能夠去除毒害之心和無明的污垢。這七種佛法是什麼呢？一是凈戒（清凈的戒律），洗滌過失和錯誤，就像乾淨的水洗去各種塵垢一樣。二是智慧（辨別是非的能力），觀察內在和外在，就像燃燒的火焰能夠溫暖凈水一樣。三是分別（辨別能力），簡擇拋棄各種惡行，就像澡豆能夠去除污垢和油膩一樣。四是真實（真誠不虛假），斷除各種虛妄的念頭，就像楊枝能夠消除口中的氣味一樣。五是正信（正確的信仰），堅定不移地相信，就像用乾淨的灰塗抹身體可以抵擋風寒一樣。六是柔和（溫和的態度），忍受屈辱並甘心接受，就像蘇膏能夠滋潤面板一樣。七是慚愧（對自己的錯誤感到羞愧），懺悔各種惡業，就像內衣能夠遮蓋醜陋的形體一樣。 以上這七種佛法是經書中的秘密含義，都是為那些具有大乘根基和智慧的人說的，不是為那些缺乏智慧和低劣的凡夫說的。所以現在的人沒有能夠理解和領悟的。我私下看到現在一些見識淺薄的人，只知道從事表面的事物來求功德，大量花費財物，大量傷害水生和陸生的動物，胡亂建造佛像和佛塔，白白役使百姓，堆積木頭和泥土，塗上青色和畫上紅色，傾注全部心思和力量，損害自己迷惑他人，不理解慚愧的含義，何曾覺悟？見到有為之法就勤勤懇懇地執著，說到無為之法就茫然無知如同迷路一般。只貪圖現世的小恩小惠，哪裡知道將來的大痛苦？這種修行學習，只是徒勞地使自己疲憊，背離正道歸於邪道，誰說能夠獲得福報？ 只要能夠收攝內心向內觀照，覺察觀照外在事物，斷絕貪嗔癡這三種毒害永遠使它們消亡，關閉眼耳鼻舌身意這六個賊寇不讓它們侵擾，自然就會有如恒河沙數般的功德，種種莊嚴，無數法門，一一成就，超越凡人證得聖果，指日可待。覺悟就在須臾之間，何必等到白髮蒼蒼。真正的法門幽深隱秘，哪裡能夠全部陳述出來？只是略微講述觀心的方法，說出其中的少部分罷了。
【English Translation】 English version Examine it with this. Clearly knowing that washing the exterior is not what the Buddha taught. Therefore, it uses worldly matters to metaphorize the true essence, subtly explaining the merits of the seven offerings. What are these seven things? First, pure water (clean water); second, burning fire (burning flame); third, zao dou (ancient washing product); fourth, yang zhi (twig used to clean teeth); fifth, clean ashes (clean ashes); sixth, su gao (ghee-based cream); seventh, inner clothing (clothing worn close to the body). These seven things are used to symbolize the seven Dharmas. All sentient beings, through the bathing and adornment of these seven Dharmas, can remove the poisonous mind and the defilements of ignorance. What are these seven Dharmas? First, pure precepts (pure precepts), washing away faults and errors, just as clean water washes away all dust. Second, wisdom (the ability to discern right from wrong), observing the inner and outer, just as burning fire can warm pure water. Third, discrimination (the ability to distinguish), selecting and discarding all evil deeds, just as zao dou can remove dirt and grease. Fourth, truthfulness (sincerity and non-falsity), cutting off all false thoughts, just as yang zhi can eliminate bad breath. Fifth, right faith (correct belief), firmly believing without doubt, just as applying clean ashes to the body can resist wind and cold. Sixth, gentleness (gentle attitude), enduring humiliation and willingly accepting it, just as su gao can moisturize the skin. Seventh, shame and remorse (feeling ashamed of one's mistakes), repenting of all evil deeds, just as inner clothing can cover up ugly forms. The above seven Dharmas are the secret meanings in the scriptures, all spoken for those with the roots and wisdom of the Mahayana, not for those with little wisdom and inferior ordinary people. Therefore, people today are unable to understand and comprehend. I privately see that some shallow-minded people today only know to engage in superficial matters to seek merit, spending a lot of money, harming a lot of aquatic and terrestrial animals, recklessly building Buddha statues and pagodas, wasting the labor of the people, piling up wood and mud, painting blue and drawing red, pouring all their thoughts and strength, harming themselves and deluding others, not understanding the meaning of shame and remorse, how have they ever awakened? Seeing conditioned dharmas, they diligently cling to them, speaking of unconditioned dharmas, they are ignorant and lost as if they were lost. Only greedy for the small favors of the present world, how do they know the great suffering of the future? This kind of study and practice only tires themselves in vain, deviating from the right path and returning to the wrong path, who says they can obtain blessings? As long as one can gather the mind and look inward, perceive and contemplate external things, cut off the three poisons of greed, anger, and ignorance and make them disappear forever, close the six thieves of eyes, ears, nose, tongue, body, and mind and not let them invade, naturally there will be merits like the sands of the Ganges River, all kinds of adornments, countless Dharma gates, each and every one accomplished, transcending the ordinary and attaining sainthood, it is just around the corner. Awakening is in an instant, why wait until white hair. The true Dharma gate is deep and secret, how can it all be stated? It is just a brief description of the method of observing the mind, speaking only a small part of it.
說偈言。
我本求心心自持 求心不得待心知 佛性不從心外得 心生便是罪生時 我本求心不求佛 了知三界空無物 若欲求佛但求心 只這心心心是佛
破相論終
第三門二種入
夫入道多途。要而言之。不出二種。一是理入。二是行入。理入者。謂藉教悟宗。深信含生同一真性。俱為客塵妄想所覆。不能顯了。若也舍妄歸真。凝住壁觀。無自無他。凡聖等一。堅住不移。更不隨於文教。此即與理冥符。無有分別。寂然無為。名之理入。行入者。謂四行。其餘諸行悉入此中。何等四耶。一報冤行。二隨緣行。三無所求行。四稱法行。云何報冤行。謂修道行人若受苦時。當自念言我從往昔無數劫中。棄本從末流浪諸有。多起冤憎。違害無限。今雖無犯。是皆宿殃。惡業果熟。非天非人所能見與。甘心忍受。都無冤訴。經云。逢苦不憂。何以故。識達故。此心生時。與理相應。體冤進道故。說言報冤行。二隨緣行者。眾生無我。並緣業所轉。苦樂齊受。皆從緣生。若得勝報榮譽等事。是我過去宿因所感。今方得之。緣盡還無。何喜之有。得失從緣。心無增減。喜風不動。冥順於道。是故說言隨緣行也。三無所求行者。世人長迷。處處貪著。名之為求。智者悟真。理將俗反。安心
【現代漢語翻譯】 現代漢語譯本： 說偈語：
我本來是想控制自己的心，但控制心卻不能通過心本身來了解。 佛性不是從心外可以得到的，心動念頭產生的時候，就是罪惡產生的時候。 我本來是求心而不是求佛，（因為）瞭解三界一切皆空無一物。 如果想要成佛，只要反求自心，這顆心、這顆心，就是佛。
《破相論》終
第三門 二種入
進入佛道有很多途徑，但總的來說，不外乎兩種：一是理入，二是行入。理入，是指通過學習經教而領悟真宗，深信一切眾生都具有同一真性（Tathata），只是被客塵妄想所覆蓋，不能顯現出來。如果能夠捨棄虛妄，迴歸真如，凝神靜住，如同面壁觀照，沒有自己也沒有他人，凡夫和聖人平等無二，堅定不動搖，不再隨順於文字教義，這就與真理暗合，沒有分別，寂靜無為，稱為理入。行入，是指四種修行方法，其他各種修行方法都包含在這四種之中。是哪四種呢？一是報冤行，二是隨緣行，三是無所求行，四是稱法行。什麼是報冤行呢？是指修行人在遭受痛苦的時候，應當這樣想：我從往昔無數劫以來，捨棄根本而追逐枝末，在生死輪迴中流浪，多次產生怨恨，違背傷害了無量眾生。現在雖然沒有犯錯，但這都是過去所造惡業的果報成熟，不是天神或人所能給予的。應當甘心忍受，沒有怨恨和訴說。《經》中說：『遇到苦難不憂愁。』為什麼呢？因為明瞭通達事理的緣故。這種心念產生的時候，就與真理相應，將忍受冤屈作為進道的資糧，所以稱為報冤行。二是隨緣行，眾生沒有獨立的自我，都是隨著業力而流轉，苦和樂一起承受，都從因緣而生。如果得到好的回報，榮譽等事情，這是我過去所種善因的結果，現在才得到它，因緣散盡就會消失，有什麼值得高興的呢？得與失都隨順因緣，內心沒有增加或減少，不被喜悅之風所動搖，暗中順應于道，所以稱為隨緣行。三是無所求行，世人長久以來都在迷惑之中，處處貪婪執著，這就叫做求。有智慧的人覺悟真理，用真理來扭轉世俗的觀念，安住于內心。
【English Translation】 English version: Speaking in verse:
I originally sought the mind to control itself, but seeking the mind cannot be understood by the mind itself. Buddha-nature cannot be obtained from outside the mind; when thoughts arise in the mind, that is when sin arises. I originally sought the mind, not the Buddha, (because) I understand that all in the three realms is empty and without substance. If you want to become a Buddha, just seek within your own mind; this mind, this mind, is the Buddha.
End of 'Treatise on Refuting Appearances'
Third Gate: Two Entrances
There are many paths to enter the Way, but generally speaking, there are only two: one is 'Entrance through Principle' (Li Ru), and the other is 'Entrance through Practice' (Xing Ru). 'Entrance through Principle' refers to understanding the true doctrine through studying the teachings, deeply believing that all sentient beings possess the same true nature (Tathata), but it is covered by the dust of external objects and delusive thoughts, preventing it from manifesting. If one can abandon falsehood and return to truth, concentrating and dwelling in stillness, like contemplating a wall, without self or others, ordinary beings and sages are equal and undifferentiated, firmly abiding without wavering, no longer following textual teachings, then one is in tacit agreement with the principle, without distinctions, silent and non-active, this is called 'Entrance through Principle'. 'Entrance through Practice' refers to the four practices, and all other practices are included within these four. What are the four? First, 'Requiting Grudges Practice' (Bao Yuan Xing); second, 'Adapting to Conditions Practice' (Sui Yuan Xing); third, 'Non-Seeking Practice' (Wu Suo Qiu Xing); fourth, 'Conforming to Dharma Practice' (Cheng Fa Xing). What is 'Requiting Grudges Practice'? It refers to when a practitioner of the Way experiences suffering, they should think: 'From countless eons in the past, I abandoned the root and pursued the branches, wandering in the cycle of birth and death, repeatedly generating resentment, violating and harming countless beings. Although I have not committed any offenses now, these are all the matured results of past evil karma, not given by gods or humans. I should willingly endure it, without resentment or complaint.' The Sutra says: 'Meeting suffering without sorrow.' Why? Because of understanding and penetrating the principle. When this thought arises, it is in accordance with the principle, taking the endurance of grievances as the resource for advancing on the path, therefore it is called 'Requiting Grudges Practice'. Second, 'Adapting to Conditions Practice': Sentient beings have no independent self, they all flow with the force of karma, enduring both suffering and joy, all arising from conditions. If one receives good rewards, honors, and other things, this is the result of the good causes I planted in the past, and now I receive it; when the conditions are exhausted, it will disappear, what is there to be happy about? Gain and loss follow conditions, the mind neither increases nor decreases, unmoved by the wind of joy, tacitly conforming to the Way, therefore it is called 'Adapting to Conditions Practice'. Third, 'Non-Seeking Practice': People in the world have long been deluded, greedily attached everywhere, this is called seeking. Wise people awaken to the truth, using the truth to reverse worldly views, dwelling peacefully in the mind.
無為。形隨運轉。萬有斯空。無所愿樂。功德黑暗。常相隨逐。三界久居猶如火宅。有身皆苦。誰得而安。了達此處。故舍諸有。息想無求。經云。有求皆苦。無求乃樂。判知無求真為道行。故言無所求行也。四稱法行者。性凈之理目之為法。信解此理。眾相斯空。無染無著。無此無彼。經云。法無眾生。離眾生垢故。法無有我。離我垢故。智者若能信解此理。應當稱法而行。法體無慳。于身命財行檀舍施。心無悕惜。達解三空。不倚不著。但為去垢。稱化眾生。而不取相。此為自行。復能利他。亦能莊嚴菩提之道。檀施既爾。餘五亦然。為除妄想。修行六度。而無所行。是為稱法行。說偈言。
外息諸緣 內心無喘 心如墻壁 可以入道 明佛心宗 等無差誤 行解相應 名之曰祖
二種入終
第四門安心法門(宗鏡及正法眼藏載之)
迷時人逐法。解時法逐人。解則識攝色。迷則色攝識。但有心分別計較。自身現量者悉皆是夢。若識心寂滅無一動念處。是名正覺。
問。云何自心現量。答。見一切法有。有自不有。自心計作有。見一切法無。無自不無。自心計作無。乃至一切法亦如是。並是自心計作有。自心計作無。又若人造一切罪。自見己之法王。即得解脫。若從
【現代漢語翻譯】 現代漢語譯本 無為（Wuwei，不作為）。形體隨著業力運轉。萬事萬物皆是空性。沒有什麼可以貪戀。功德和黑暗如影隨形。在三界中長久居住就像住在火宅里一樣。擁有身體就意味著痛苦，誰能從中得到安寧呢？領悟到這個道理，所以捨棄各種慾望。停止思慮，沒有追求。經書上說，有所求就會有痛苦，無所求才是快樂。明白無所求才是真正的修行之道。所以說這是無所求的修行。 四、稱法行：清凈的本性真理被稱為法（Fa，真理、法則）。相信並理解這個真理，各種表象都會消失，沒有污染，沒有執著，沒有彼此的分別。經書上說，法中沒有眾生，因為遠離了眾生的污垢；法中沒有我，因為遠離了我的污垢。有智慧的人如果能夠相信並理解這個道理，就應該按照法去修行。法的本體沒有吝嗇，對於身命和財物，要施行佈施，心中沒有吝惜。通達理解三空（San Kong，三層空性），不依賴，不執著，只是爲了去除污垢，教化眾生，而不執著于表象。這是為自己修行，又能利益他人，也能莊嚴菩提之道。佈施是這樣，其餘五度（Wu Du，五種修行）也是如此。爲了去除妄想，修行六度（Liu Du，六種修行），而心中沒有修行的念頭，這就是稱法行。偈語說： 『對外停止各種攀緣，內心沒有喘息，心如墻壁，可以入道。明白佛的心宗，完全沒有差錯。修行和理解相應，這樣的人可以被稱為祖師。』 二種入終 第四門 安心法門（宗鏡及正法眼藏載之） 迷惑時，人追逐法；覺悟時，法追逐人。覺悟時，意識能夠駕馭物質；迷惑時，物質能夠駕馭意識。只要有心分別計較，自身所顯現的現象都是夢。如果意識寂滅，沒有一絲念頭，這就叫做正覺。 問：什麼是自心現量？ 答：看到一切法存在，存在並非其自性存在，而是自心認為它存在；看到一切法不存在，不存在並非其自性不存在，而是自心認為它不存在。乃至一切法都是這樣，都是自心認為它存在，自心認為它不存在。又如果有人造作一切罪業，能見到自己本具的法王（Fa Wang，真如自性），就能得到解脫。如果從
【English Translation】 English version Wuwei (Non-action). Forms follow the cycle of karma. All things are emptiness. There is nothing to desire or delight in. Merit and darkness constantly follow each other. Dwelling in the Three Realms (San Jie) for a long time is like living in a burning house. Having a body is suffering; who can find peace in it? Understanding this, one abandons all desires. Cease thought and have no seeking. The sutra says, 'Having seeking is suffering; having no seeking is joy.' Knowing that no seeking is the true path of practice, hence it is said to be the practice of no seeking. Four, practicing in accordance with the Dharma: The principle of pure nature is called Dharma (Fa, Truth, Law). Believing and understanding this principle, all appearances vanish, without defilement, without attachment, without this or that distinction. The sutra says, 'In the Dharma, there are no sentient beings, because it is free from the defilements of sentient beings; in the Dharma, there is no self, because it is free from the defilements of self.' If a wise person can believe and understand this principle, they should practice in accordance with the Dharma. The essence of the Dharma has no stinginess; one should practice giving with body, life, and wealth, without any reluctance in the heart. Thoroughly understand the Three Emptinesses (San Kong), not relying, not clinging, but only for removing defilements, transforming sentient beings without clinging to appearances. This is practicing for oneself, and also benefiting others, and also adorning the path to Bodhi. Giving is like this, and so are the other five perfections (Wu Du). To eliminate delusion, practice the Six Perfections (Liu Du) without the thought of practicing. This is practicing in accordance with the Dharma. A verse says: 'Externally cease all involvements, internally have no breath, the mind is like a wall, one can enter the path. Understand the mind-seal of the Buddha, without any error. Practice and understanding correspond, such a one is called a Patriarch.' End of the Two Entrances Fourth Gate: The Dharma Gate of Pacifying the Mind (Recorded in the Zongjing and Shōbōgenzō) When deluded, people chase the Dharma; when enlightened, the Dharma chases people. When enlightened, consciousness can govern matter; when deluded, matter can govern consciousness. As long as there is mental discrimination and calculation, all phenomena that appear to oneself are dreams. If consciousness is extinguished and there is not a single thought, this is called Right Awakening. Question: What is the self-mind's present manifestation? Answer: Seeing that all dharmas exist, existence is not their inherent existence, but the mind thinks they exist; seeing that all dharmas do not exist, non-existence is not their inherent non-existence, but the mind thinks they do not exist. And so it is with all dharmas, all are the mind thinking they exist, the mind thinking they do not exist. Furthermore, if a person commits all kinds of sins, but sees their own inherent Dharma King (Fa Wang, True Nature), they will attain liberation. If from
事上得解者。氣力壯。從事中見法者。即處處不失念。從文字解者。氣力弱。即事即法者。深從汝種種運為。跳踉顛蹶。悉不出法界。亦不入法界。若以法界入法界。即是癡人。凡有所施為。終不出法界心。何以故。心體是法界故。
問。世間人種種學問。云何不得道。答。由見己故不得道。己者我也。至人逢苦不憂。遇樂不喜。由不見己故。所以不知苦樂者。由亡己故。得至虛無。己自尚亡。更有何物而不亡也。
問。諸法既空。阿誰修道。答。有阿誰。須修道。若無阿誰。即不須修道。阿誰者亦我也。若無我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心無心。是為通達佛道。即物不起見。名為達道。逢物直達知其本源。此人慧眼開。智者任物不任己。即無取捨違順。愚者任己不任物。即有取捨違順。不見一物。名為見道。不行一物。名為行道。即一切處無處。即作處無作法。即是見佛。若見相時。即一切處見鬼。取相故墮地獄。觀法故得解脫。若見憶相分別。即受鑊湯爐炭等事。現見生死相。若見法界性。即涅槃性。無憶想分別。即是法界性。心是非色故非有。用而不廢故非無。用而常空故非有。空而常用故非無。即說頌曰。
心心心。難可尋。寬時遍法界。
【現代漢語翻譯】 現代漢語譯本： 在事上得到解脫的人，氣力強壯。從實踐中領悟佛法的人，就能在任何時候都不失去正念。從文字表面理解佛法的人，氣力就弱。即事即法的人，深刻地明白你的一切行為，跳躍跌倒，都沒有超出法界，也沒有進入法界。如果用法界進入法界，那就是愚蠢的人。凡是所有的作為，最終都沒有超出法界之心。為什麼呢？因為心體就是法界。
問：世間人有各種各樣的學問，為什麼不能得道？答：因為執著于『己』（ego）而不能得道。『己』就是『我』（self）。得道的人遇到苦難不憂愁，遇到快樂不歡喜，因為不執著于『己』。所以，不知道什麼是苦樂的人，是因為已經忘卻了『己』。連『己』都已經忘卻了，還有什麼東西不能忘卻呢？
問：既然一切諸法都是空性的，那麼是誰在修行呢？答：如果有『阿誰』（who），就需要修行。如果沒有『阿誰』，就不需要修行。『阿誰』也是指『我』。如果沒有『我』，遇到事物就不會產生是非。說是，是因為我認為是對的，而事物本身並非一定是對的。說非，是因為我認為是不對的，而事物本身並非一定是不對的。心無所住，這就是通達佛道。對事物不起分別之見，就叫做通達真理。遇到事物直接認識到它的本源，這個人就開啟了智慧之眼。有智慧的人順應事物而不固執己見，就沒有取捨違順。愚笨的人固執己見而不順應事物，就有取捨違順。不見任何事物，叫做見道。不執著于任何行為，叫做行道。即一切處又無處，即作為又無作為，這就是見佛。如果執著于外相，那麼在任何地方都見到的是鬼。因為執著于外相，所以會墮入地獄。觀察諸法的實相，就能得到解脫。如果執著于記憶中的外相和分別念，就會遭受鑊湯（boiling cauldron）、爐炭等苦。這都是生死之相的顯現。如果見到法界的本性，那就是涅槃的本性。沒有憶想分別，就是法界的本性。心不是色，所以不是有；作用而不停止，所以不是無；作用而常空，所以不是有；空而常用，所以不是無。因此說偈語：
心心心，難以尋。寬時遍法界。
【English Translation】 English version: Those who attain liberation through practice possess great strength. Those who see the Dharma in action are mindful at all times. Those who understand the Dharma only from the words are weak. Those who see the Dharma in the very act understand deeply that all your actions, jumping and stumbling, neither go beyond the Dharmadhatu (realm of Dharma, the universe as it truly is) nor enter into it. If you use the Dharmadhatu to enter the Dharmadhatu, you are a fool. Whatever you do ultimately does not go beyond the mind of the Dharmadhatu. Why? Because the essence of the mind is the Dharmadhatu.
Question: Why can't worldly people with all kinds of learning attain the Dao (the Way, enlightenment)? Answer: Because they cling to 'self' (己, ego), they cannot attain the Dao. 'Self' is 'I' (我). An enlightened person is not worried by suffering nor delighted by pleasure because they do not see 'self'. Therefore, those who do not know suffering and pleasure are those who have forgotten 'self'. Even 'self' is forgotten, what else is there that cannot be forgotten?
Question: Since all Dharmas (諸法, phenomena, things) are empty, who is it that cultivates the Dao? Answer: If there is a 'who' (阿誰), then there is a need to cultivate the Dao. If there is no 'who', then there is no need to cultivate the Dao. 'Who' also refers to 'I'. If there is no 'I', then one will not generate right and wrong when encountering things. Saying 'is' is because I think it is right, but the thing itself is not necessarily right. Saying 'is not' is because I think it is wrong, but the thing itself is not necessarily wrong. The mind without a mind is called penetrating the Buddha-Dao. Not generating views about things is called attaining the Dao. Directly recognizing the origin of things when encountering them means that this person has opened the eye of wisdom. A wise person follows things and does not follow self, so there is no acceptance or rejection, compliance or opposition. A foolish person follows self and does not follow things, so there is acceptance or rejection, compliance or opposition. Not seeing a single thing is called seeing the Dao. Not acting on a single thing is called practicing the Dao. Being everywhere and nowhere, acting and not acting, is seeing the Buddha. If you cling to appearances, then you see ghosts everywhere. Clinging to appearances causes you to fall into hell. Observing the nature of Dharma leads to liberation. If you cling to memories and discriminations, you will suffer in boiling cauldrons and charcoal furnaces. These are the appearances of birth and death. If you see the nature of the Dharmadhatu, that is the nature of Nirvana. Without memories and discriminations, that is the nature of the Dharmadhatu. The mind is not form, so it is not existent; it functions without ceasing, so it is not non-existent; it functions and is always empty, so it is not existent; it is empty and always functions, so it is not non-existent. Therefore, it is said in a verse:
Mind, mind, mind, difficult to find. When wide, it pervades the Dharmadhatu.
窄也不容針。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不抱迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。
安心法門終
第五門悟性論
夫道者。以寂滅為體。修者。以離相為宗。故經云。寂滅是菩提。滅諸相故。佛者覺也。人有覺心。得菩提道。故名為佛。經云。離一切諸相。即名諸佛。是知有相是無相之相。不可以眼見。唯可以智知。若聞此法者。生一念信心。此人以發大乘。乃超三界。三界者。貪嗔癡是。返貪嗔癡。為戒定慧。即名超三界。然貪嗔癡亦無實性。但據眾生而言矣。能返照了了見。貪嗔癡性即是佛性。貪嗔癡外更無別有佛性。經云。諸佛從本來。常處於三毒。長養于白法。而成於世尊。三毒者。貪嗔癡也。言大乘最上乘者。皆菩薩所行之處也。無所不乘。亦無所乘。終日乘未嘗乘。此為佛乘。經云。無乘為佛乘也。若人知六根不實五蘊假名。遍體求之。必無定處。當知此人解佛語。經云。五蘊窟宅。是名禪院。內照開解。即大乘門。不憶一切法。乃名為禪定。若了此言者。行住坐臥皆是禪定。知心是空。名為見佛。何以故。十方諸佛皆以無心不見於心。名為見佛。舍心不吝。名大布施。離諸動定。名大坐禪。何以故。凡夫一向動。小
乘一向定。謂出過凡夫小乘之坐禪。名大坐禪。若作此會者。一切諸相不離自解。一切諸病不治自差。此皆大禪定力。凡將心求法者為迷。不將心求法者為悟。不著文字名解脫。不染六塵名護法。出離生死名出家。不受後有名得道。不生妄想名涅槃。不處無明為大智慧。無煩惱處名般涅槃。無相處名為彼岸。迷時有此岸。悟時無此岸。何以故。為凡夫一向住此。若覺最上乘者。心不住此。亦不住彼。故能離於此彼岸也。若見彼岸異於此岸。此人之心已無禪定。煩惱名眾生。悟解名菩提。亦不一不異。只隔其迷悟耳。迷時有世間可出。悟時無世間可出。平等法中。不見凡夫異於聖人。經云。平等法者。凡夫不能入。聖人不能行。平等法者。唯大菩薩與諸佛如來行也。若見生異於死。動異於靜。皆名不平等。不見煩惱異於涅槃。是名平等。何以故。煩惱與涅槃。同是一性空故。是以小乘人妄斷煩惱。妄入涅槃。為涅槃所滯。菩薩知煩惱性空。即不離空。故常在涅槃。涅槃者。涅而不生。槃而不死。出離生死。名般涅槃。心無去來。即入涅槃。是知涅槃即是空心。諸佛入涅槃者。即是無妄想處。菩薩入道場者。即是無煩惱處。空閑處者。即是無貪嗔癡也。貪為欲界。嗔為色界。癡為無色界。若一念心生。即入三界。一念心滅
。即出三界。是知三界生滅。萬法有無。皆由一心。凡言一心者。似破瓦石竹木無情之物。若知心是假名無有實體。即知自寂之心亦是非有亦是非無。何以故。凡夫一向生心名為有。小乘一向滅心名為無。菩薩與佛未曾生心。未曾滅心。名為非有非無心。非有非無心。此名為中道。是知將心學法。則心法俱迷。不將心學法。則心法俱悟。凡迷者迷於悟。悟者悟于迷。正見之人。知心空無。即超迷悟。無有迷悟。始名正解正見。色不自色。由心故色。心不自心。由色故心。是知心色兩相俱有生滅。有者有于無。無者無于有。是名真見。夫真見者。無所不見。亦無所見。見滿十方。未曾有見。何以故。無所見故。見無見故。見非見故。凡夫所見。皆名妄想。若寂滅無見。始名真見。心境相對。見生於中。若內不起心。則外不生境。故心境俱凈。乃名為真見。作此解時。乃名正見。不見一切法。乃名得道。不解一切法。乃名解法。何以故。見與不見。俱不見故。解與不解。俱不解故。無見之見。乃名真見。無解之解。乃名真解。夫真見者。非直見於見。亦乃見於不見。真解者。非直解于解。亦乃解于不解。凡有所解。皆名不解。無所解者。始名真解。解與不解。俱非解也。經云。不捨智慧名愚癡。以心為空。解與不解俱是真
【現代漢語翻譯】 現代漢語譯本 即超出三界。由此可知三界的生滅，萬法的有無，都源於一心。所謂『一心』，類似於破碎的瓦片、石頭、竹子、樹木這些無情之物。如果明白心是假名，沒有實體，那麼就知道自己寂靜的心也是非有非無。為什麼呢？凡夫總是生心，稱之為『有』；小乘總是滅心，稱之為『無』；菩薩和佛未曾生心，未曾滅心，稱為『非有非無心』。這『非有非無心』，就叫做中道。所以說，如果用有分別的心去學習佛法，那麼心和法都會迷惑；不用有分別的心去學習佛法，那麼心和法都會領悟。凡是迷惑的人，迷惑于領悟；領悟的人，領悟于迷惑。具有正見的人，知道心是空無的，就超越了迷惑和領悟，沒有迷惑也沒有領悟，這才叫做真正的理解和真正的見解。色（Rupa，物質現象）不能自己顯現為色，由於心的作用才顯現為色；心不能自己顯現為心，由於色的作用才顯現為心。由此可知，心和色這兩種現象都有生滅。『有』存在於『無』中，『無』存在於『有』中，這叫做真正的見解。具有真正見解的人，無所不見，也無所見。見遍滿十方，卻未曾有過見。為什麼呢？因為沒有所見，見那無見的，見那非見的。凡夫所見到的，都叫做妄想。如果寂滅而沒有見，才叫做真正的見解。心和境相對，見就產生於其中。如果內心不起心，那麼外在就不會產生境。所以心和境都清凈，才叫做真正的見解。這樣理解的時候，才叫做正見。不見一切法，才叫做得道。不理解一切法，才叫做理解法。為什麼呢？因為見與不見，都是不見；理解與不理解，都是不理解。沒有見的見，才叫做真見；沒有理解的理解，才叫做真解。具有真見的人，不只是見到見，也見到不見；具有真解的人，不只是理解解，也理解不解。凡是有所理解的，都叫做不理解；沒有什麼可以理解的，才叫做真正的理解。理解與不理解，都不是真正的理解。經書上說：『不捨棄智慧卻被稱為愚癡』，因為心是空性的，理解與不理解都是真實的。
【English Translation】 English version Then one transcends the Three Realms (Trailokya, realm of desire, form, and formlessness). Therefore, know that the arising and ceasing of the Three Realms, and the existence and non-existence of all dharmas (phenomena), all originate from the One Mind. When we speak of the 'One Mind,' it is like inanimate objects such as broken tiles, stones, bamboo, and wood. If you understand that the mind is a provisional name without substance, then you will know that your own tranquil mind is neither existent nor non-existent. Why? Ordinary people constantly generate thoughts, calling it 'existence'; adherents of the Small Vehicle (Hinayana) constantly extinguish thoughts, calling it 'non-existence'; Bodhisattvas and Buddhas have never generated thoughts, nor have they extinguished thoughts, calling it 'neither existent nor non-existent mind.' This 'neither existent nor non-existent mind' is called the Middle Way. Therefore, know that if you use the mind to study the Dharma, both the mind and the Dharma will be confused; if you do not use the mind to study the Dharma, both the mind and the Dharma will be enlightened. Those who are confused are confused about enlightenment; those who are enlightened are enlightened about confusion. A person with right view knows that the mind is empty and without substance, and thus transcends confusion and enlightenment, having neither confusion nor enlightenment. This is called true understanding and true view. Form (Rupa, material phenomenon) does not manifest as form by itself; it is due to the mind that form manifests. The mind does not manifest as mind by itself; it is due to form that the mind manifests. Therefore, know that both the mind and form have arising and ceasing. 'Existence' exists within 'non-existence,' and 'non-existence' exists within 'existence.' This is called true seeing. A person with true seeing sees everything and sees nothing. The seeing fills the ten directions, yet there has never been any seeing. Why? Because there is nothing to see, seeing that which is unseen, seeing that which is non-seeing. What ordinary people see is all called delusion. If there is stillness and no seeing, then it is called true seeing. When the mind and the environment are in opposition, seeing arises in the middle. If the mind does not arise internally, then the environment will not arise externally. Therefore, when both the mind and the environment are pure, it is called true seeing. When this understanding is realized, it is called right view. Not seeing all dharmas is called attaining the Way. Not understanding all dharmas is called understanding the Dharma. Why? Because seeing and not seeing are both not seeing; understanding and not understanding are both not understanding. Seeing without seeing is called true seeing; understanding without understanding is called true understanding. A person with true seeing not only sees seeing but also sees non-seeing; a person with true understanding not only understands understanding but also understands non-understanding. Whatever is understood is called not understanding; when there is nothing to understand, it is called true understanding. Understanding and not understanding are both not true understanding. The sutra says: 'Not abandoning wisdom is called foolishness,' because the mind is empty, understanding and not understanding are both true.
。以心為有。解與不解俱是妄。若解時法逐人。若不解時人逐法。若法逐於人。則非法成法。若人逐於法。則法成非法。若人逐於法。則法皆妄。若法逐於人。則法皆真。是以聖人亦不將心求法。亦不將法求心。亦不將心求心。亦不將法求法。所以心不生法。法不生心。心法兩寂。故常為在定。眾生心生則佛法滅。眾生心滅則佛法生。心生則真法滅。心滅則真法生。已知一切法各不相屬。是名得道人。知心不屬一切法。此人常在道場。迷時有罪。解時無罪。何以故。罪性空故。迷時無罪見罪。若解時即罪無罪。何以故。罪無處所故。經云。諸法無性。真用莫疑。疑即成罪。何以故。罪因疑惑而生。若作此解者。前世罪業即為消滅。迷時六識五陰皆是煩惱生死法。悟時六識五陰皆是涅槃無生死法。修道之人不外求道。何以故。知心是道。若得心時。無心可得。若得道時。無道可得。若言將心求道得者。皆名邪見。迷時有佛有法。悟無佛無法。何以故。悟即是佛法。夫修道者。身滅道成。亦如甲拆樹生。此業報身唸唸無常。無一定法。但隨唸唸修之。亦不得厭生死。亦不得愛生死。但唸唸之中。俱不妄想。則生證有餘涅槃。死入無生法忍。眼見色時。不染於色。耳聞聲時。不染于聲。皆解脫也。眼不著色。眼為禪門。耳不
著聲。耳為禪門。總而言之。見色性者常解脫。見色相者常繫縛。不為煩惱繫縛者。即名解脫。更無別解脫。善觀色者。色不生於心。心不生於色。即色與心俱是清凈。無妄想時。一心是一佛國。有妄想時。一心是一地獄。眾生造作妄想。以心生心。故常在地獄。菩薩觀察妄想。不以心生心。故常在佛國。若不以心生心。則心心入空。唸唸歸靜。從一佛國。至一佛國。若以心生心。則心心不靜。唸唸歸動。從一地獄。歷一地獄。若一念心起。則有善惡二業。有天堂地獄。若一念心不起。即無善惡二業。亦無天堂地獄。為體非有非無。在凡即有。在聖即無。聖人無其心。故胸臆空洞。與天同量。心得涅槃時。即不見有涅槃。何以故。心是涅槃。若心外更見涅槃。此名著邪見也。一切煩惱為如來種子。為因煩惱而得智慧。只可道煩惱生如來。不可得道煩惱是如來。故身心為田疇。煩惱為種子。智慧為萌芽。如來喻于谷也。佛在心中。如香在樹中。煩惱若盡。佛從心出。朽腐若盡。香從樹出。即知樹外無香。心外無佛。若樹外有香。即是他香。心外有佛。即是他佛。心中有三毒者。是名國土穢惡。心中無三毒者。是名國土清凈。經云。若使國土不凈穢惡充滿。諸佛世尊于中出。無有此處。不凈穢惡者。即無明三毒也。諸佛世
【現代漢語翻譯】 現代漢語譯本 執著于聲音。以耳根為入禪之門。總而言之，見到色性（色法的本性）的人常常解脫，見到色相（色法的表象）的人常常被束縛。不被煩惱束縛的人，就叫做解脫，沒有其他的解脫。善於觀察色法的人，色法不在心中生起，心也不在色法中生起，這樣色法與心都清凈。沒有妄想的時候，一心就是一佛國；有妄想的時候，一心就是一地獄。眾生製造妄想，以心生心，所以常常在地獄。菩薩觀察妄想，不以心生心，所以常常在佛國。如果不以心生心，那麼心心入于空性，唸唸歸於寂靜，從一個佛國，到達另一個佛國。如果以心生心，那麼心心不得安靜，唸唸歸於動亂，從一個地獄，經歷另一個地獄。如果一個念頭生起，那麼就有善惡兩種業，有天堂地獄。如果一個念頭不生起，就沒有善惡兩種業，也沒有天堂地獄。心的本體非有非無，在凡夫就是有，在聖人就是無。聖人沒有妄心，所以胸懷空曠，與天同量。心得到涅槃的時候，就不能再見到有涅槃，為什麼呢？因為心就是涅槃。如果心外還見到涅槃，這就叫做執著于邪見。一切煩惱是如來的種子，因為有了煩惱才能得到智慧。只能說煩惱生出如來，不能說煩惱就是如來。所以身心是田地，煩惱是種子，智慧是萌芽，如來比喻為穀物。佛在心中，就像香在樹中。煩惱如果斷盡，佛就從心中顯現；朽木如果去除乾淨，香就從樹中散發出來。要知道樹外沒有香，心外沒有佛。如果樹外有香，那就是其他的香；心外有佛，那就是其他的佛。心中有貪嗔癡三毒的人，這就叫做國土污穢醜惡；心中沒有貪嗔癡三毒的人，這就叫做國土清凈。經中說：『如果國土不清凈，污穢醜惡充滿，諸佛世尊不會從中出現。』不清凈污穢醜惡，就是無明和三毒。諸佛世
【English Translation】 English version Clinging to sound. The ear is the gate of Chan (Zen meditation). In short, those who see the nature of form (rupa-dhatu) are always liberated, while those who see the appearance of form are always bound. Those who are not bound by afflictions are called liberated; there is no other liberation. Those who are skilled at observing form, form does not arise in the mind, and the mind does not arise in form. Thus, both form and mind are pure. When there are no delusive thoughts, one mind is a Buddha-land; when there are delusive thoughts, one mind is a hell. Sentient beings create delusive thoughts, using the mind to generate the mind, so they are always in hell. Bodhisattvas observe delusive thoughts, not using the mind to generate the mind, so they are always in a Buddha-land. If one does not use the mind to generate the mind, then mind after mind enters emptiness, thought after thought returns to stillness, going from one Buddha-land to another. If one uses the mind to generate the mind, then mind after mind is not still, thought after thought returns to movement, going from one hell to another. If one thought arises, then there are two kinds of karma, good and evil, and there is heaven and hell. If one thought does not arise, then there are no two kinds of karma, good and evil, and there is no heaven and hell. Its essence is neither existent nor non-existent; in ordinary beings, it exists; in sages, it does not exist. Sages have no deluded mind, so their hearts are empty and vast, equal to the heavens. When the mind attains Nirvana (extinction of suffering), one no longer sees Nirvana. Why? Because the mind is Nirvana. If one sees Nirvana outside the mind, this is called clinging to wrong views. All afflictions are the seeds of the Tathagata (Buddha), because it is through afflictions that wisdom is attained. One can only say that afflictions give rise to the Tathagata, one cannot say that afflictions are the Tathagata. Therefore, the body and mind are the field, afflictions are the seeds, wisdom is the sprout, and the Tathagata is likened to grain. The Buddha is in the mind, like fragrance in a tree. If afflictions are exhausted, the Buddha emerges from the mind; if rotten wood is completely removed, fragrance emanates from the tree. Know that there is no fragrance outside the tree, and no Buddha outside the mind. If there is fragrance outside the tree, it is another fragrance; if there is a Buddha outside the mind, it is another Buddha. Those who have the three poisons (greed, hatred, and delusion) in their minds, this is called a defiled and evil land; those who have no three poisons in their minds, this is called a pure land. The Sutra says: 'If the land is not pure, filled with defilement and evil, the Buddhas and World-Honored Ones will not appear in it.' Impurity, defilement, and evil are ignorance and the three poisons. The Buddhas and World-
尊者。即清凈覺悟心也。一切言語無非佛法。若能無其所言。即盡日言而是道。若能有其所言。即終日默而非道。是故如來言不乘默。默不乘言。言不離默。悟此言默者。皆在三昧。若知時而言。言亦解脫。若不知時而默。默亦繫縛。是故言若離相。言亦名解脫。默若著相。默即是繫縛。夫文字者。本性解脫。文字不能就係縛。繫縛自來就文字。法無高下。若見高下。即非法也。非法為筏。是法為人。筏者。人乘其筏。即渡非法。則是法也。若以世俗言之。即有男女貴賤。以道言之。即無男女貴賤。是以天女悟道。不變女形。車匿解真。寧移賤稱。此蓋非男女貴賤。皆由一相也。天女於十二年中求女相。了不可得。即知於十二年中求男相。亦不可得。十二年者。即十二入是也。離心無佛。離佛無心。亦如離水無冰。亦如離冰無水。言離心無佛者。非是遠離於心。但使不著心相。經云。不見相名為見佛。即是離心相也。離佛無心者。言佛從心出。心能生佛。然佛從心生。而佛未嘗生心。亦如魚生於水。水不生於魚。欲觀于魚者。未見魚而先見水。欲觀于佛者。未見佛而先見心。即知已見魚者忘於水。已見佛者忘於心。若不忘於心。尚為心所惑。若不忘於水。尚被水所迷。眾生與菩提。亦如水與冰。為三毒所燒。即名眾生
【現代漢語翻譯】 現代漢語譯本： 尊者（Bhante，對僧侶的尊稱），這就是清凈覺悟的心啊。一切言語無不是佛法。如果能夠不執著于所說的話，那麼即使整天說話也是在修行正道。如果執著于所說的話，那麼即使整天沉默也不是在修行正道。所以，如來的言語不排斥沉默，沉默不排斥言語，言語不脫離沉默。領悟了言語和沉默的真諦的人，都處於三昧（Samadhi，禪定）之中。如果知道時機而說話，說話也是一種解脫。如果不知道時機而沉默，沉默也是一種束縛。因此，說話如果能遠離表相，說話也可以稱為解脫。沉默如果執著于表相，沉默就是一種束縛。文字的本性是解脫的，文字本身不會帶來束縛，是束縛自己來依附於文字。佛法沒有高下之分，如果看到高下之分，那就是非佛法。非佛法可以作為筏（raft，木筏），佛法是人。筏，是人乘坐它，從而渡過非佛法的此岸，到達佛法的彼岸。如果用世俗的眼光來看，就有男女貴賤之分；用道的眼光來看，就沒有男女貴賤之分。因此，天女（Devi，女神）領悟了佛道，也沒有改變女子的形體；車匿（Channa，佛陀的車伕）理解了真諦，也沒有改變他低賤的稱謂。這說明沒有男女貴賤之分，都是由表相造成的。天女在十二年中尋找女相，最終一無所得，由此可知在十二年中尋找男相，也是一無所得。這十二年，指的是十二入（十二處，即六根和六塵）。離開心就沒有佛，離開佛就沒有心，就像離開水就沒有冰，離開冰就沒有水一樣。說離開心就沒有佛，不是說要遠離心，而是要不執著於心相。《經》中說：『不見相名為見佛』，就是指遠離心相。說離開佛就沒有心，是說佛從心中產生，心能生佛，然而佛雖然從心生，佛卻未曾生心，就像魚生於水，水不生魚一樣。想要觀察魚的人，沒看到魚之前先看到水；想要觀察佛的人，沒看到佛之前先看到心。由此可知，已經看到魚的人會忘記水，已經看到佛的人會忘記心。如果不忘記心，還會被心所迷惑；如果不忘記水，還會被水所迷惑。眾生與菩提（Bodhi，覺悟），就像水與冰一樣。被貪嗔癡三毒所焚燒，就叫做眾生。
【English Translation】 English version: Venerable one, it is the pure and enlightened mind. All speech is none other than the Buddha-dharma. If one can be without attachment to what is said, then even speaking all day is practicing the Way. If one is attached to what is said, then even remaining silent all day is not practicing the Way. Therefore, the Tathagata's (如來，one of the titles of a Buddha) speech does not reject silence, and silence does not reject speech; speech does not depart from silence. Those who understand the truth of speech and silence are all in Samadhi (三昧，meditative consciousness). If one speaks at the right time, speech is also liberation. If one remains silent at the wrong time, silence is also bondage. Therefore, if speech is free from appearances, speech can also be called liberation. If silence is attached to appearances, silence is bondage. The nature of words is originally liberation; words themselves do not bring bondage, but bondage comes to attach itself to words. The Dharma has no high or low; if you see high or low, that is not the Dharma. Non-Dharma can be used as a raft (筏，a tool for crossing), and the Dharma is the person. The raft is what a person uses to cross over non-Dharma, thus reaching the other shore of Dharma. If viewed from a worldly perspective, there are distinctions of male and female, noble and lowly; from the perspective of the Way, there are no distinctions of male and female, noble and lowly. Therefore, when the heavenly maiden (天女，a celestial being) attained enlightenment, she did not change her female form; when Channa (車匿，Buddha's charioteer) understood the truth, he did not change his lowly status. This shows that there are no distinctions of male and female, noble and lowly; all are caused by appearances. The heavenly maiden sought the female form for twelve years and found nothing; from this, it can be known that seeking the male form for twelve years will also yield nothing. These twelve years refer to the twelve entrances (十二入，the twelve sense bases, i.e., the six senses and their corresponding objects). Without the mind, there is no Buddha; without the Buddha, there is no mind, just as without water, there is no ice, and without ice, there is no water. Saying that without the mind, there is no Buddha does not mean to stay away from the mind, but to not be attached to the appearance of the mind. The Sutra says, 'Not seeing appearances is called seeing the Buddha,' which means being free from the appearance of the mind. Saying that without the Buddha, there is no mind means that the Buddha arises from the mind, and the mind can give rise to the Buddha. However, although the Buddha arises from the mind, the Buddha has never given rise to the mind, just as fish are born from water, but water does not give birth to fish. Those who wish to observe the fish see the water before seeing the fish; those who wish to observe the Buddha see the mind before seeing the Buddha. From this, it can be known that those who have already seen the fish forget the water, and those who have already seen the Buddha forget the mind. If one does not forget the mind, one is still deluded by the mind; if one does not forget the water, one is still confused by the water. Sentient beings and Bodhi (菩提，enlightenment) are like water and ice. Being burned by the three poisons of greed, hatred, and delusion is called being a sentient being.
。為三解脫所凈。即名菩提。為三冬所凍。即名為冰。為三夏所消。即名為水。若舍卻冰。即無別水。若棄卻眾生。則無別菩提。明知冰性即是水性。水性即是冰性。眾生性者。即菩提性也。眾生與菩提同一性。只如烏頭與附子共根耳。但時節不同。迷悟異境故。有眾生菩提二名矣。蛇化為龍。不改其鱗。凡變為聖。不改其面。但知心者智內照。身者戒外貞。眾生度佛。佛度眾生。是名平等。眾生度佛者。煩惱生悟解。佛度眾生者。悟解滅煩惱。非無煩惱。非無悟解。是知非煩惱無以生悟解。非悟解無以滅煩惱。若迷時佛度眾生。若悟時眾生度佛。何以故。佛不自成。皆由眾生度故。諸佛以無明為父。貪愛為母。無明貪愛皆是眾生別名也。眾生與無明。亦如右掌與左掌。更無別也。迷時在此岸。悟時在彼岸。若知心空不見相。則離迷悟。既離迷悟。亦無彼岸。如來不在此岸。亦不在彼岸。不在中流。中流者。小乘人也。此岸者。凡夫也。彼岸者。菩提也。佛有三身者。化身報身法身。若眾生常作善根。即化身現。修智慧即報身現。覺無為即法身現。飛騰十方隨宜救濟者。化身佛也。斷惑修善雪山成道者。報身佛也。無言無說湛然常住者。法身佛也。若論至理。一佛尚無。何得有三。此言三身者。但據人智有上中下。下
智人妄興。福力。妄見化身佛。中智人妄斷煩惱。妄見報身佛。上智人妄證菩提。妄見法身佛。上上智人內照圓寂。明心即佛。不待心而得佛。是知三身與萬法。皆不可取不可說。此即解脫心成於大道。經云。佛不說法。不度眾生。不證菩提。此之謂矣。眾生造業。業造眾生。今世造業。後世受報。無有脫時。唯有至人。於此身中。不造諸業。故不受報。經云。諸業不造。自然得道。豈虛言哉。人能造業。業不能造人。人若造業。業與人俱生。人若不造業。業與人俱滅。是知業由人造。人由業生。人若不造業。即業無由人生也。亦如人能弘道。道不能弘人。今之凡夫。往往造業。妄說無報。豈不苦哉。若以至理而論之。前心造後心報。何有脫時。若前心不造。即後心無報。亦安得妄見業報哉。經云。雖信有佛。言佛苦行。是名邪見。雖信有佛。言佛有金鏘馬麥之報。是名信不具足。是名一闡提。解聖法者。名為聖人。解凡法者。名為凡夫。但能捨凡法就聖法。即凡夫成聖人矣。世間愚人。但欲遠求聖人。不信慧解之心為聖人也。經云。無智人中。莫說此經。此經者。心也法也。無智之人。不信此心解法。成於聖人。但欲遠求外學愛慕空中佛像光明香色等事。皆墮邪見。失心狂亂。經云。若見諸相非相。即見如來。八萬
【現代漢語翻譯】 現代漢語譯本： 下等智慧的人隨意生起念頭。憑藉福德的力量，虛妄地見到化身佛（Nirmanakaya Buddha，為應化世間而出現的佛）。中等智慧的人妄自斷除煩惱，虛妄地見到報身佛（Sambhogakaya Buddha，證得菩提后所顯現的莊嚴身）。上等智慧的人妄自證悟菩提，虛妄地見到法身佛（Dharmakaya Buddha，佛的真如法性之身）。上上等智慧的人向內觀照圓滿寂靜的自性，明白心即是佛，不需等待心外之物而得佛。由此可知，三身（Trikaya，法身、報身、化身）與萬法，都是不可執取、不可言說的。這就是解脫之心成就於大道。經書上說：『佛不說法，不度眾生，不證菩提。』說的就是這個道理。 眾生造作惡業，惡業又造就眾生。今生造作惡業，來世承受果報，沒有解脫的時候。只有達到至高境界的人，在此生中，不造作各種惡業，所以不受果報。經書上說：『諸業不造，自然得道。』這難道是虛假之言嗎？人能造作惡業，惡業不能造就人。人如果造作惡業，惡業與人一同產生。人如果不造作惡業，惡業與人一同滅亡。由此可知，惡業由人造作，人由惡業而生。人如果不造作惡業，那麼惡業就沒有理由使人產生了。也像人能弘揚佛道，佛道不能弘揚人。現在的凡夫俗子，往往造作惡業，還妄說沒有果報，豈不是太可悲了嗎？如果用至高的道理來論述，前念造作惡業，后念承受果報，哪裡有解脫的時候？如果前念不造作惡業，那麼后念就沒有果報，又怎麼會虛妄地見到惡業的果報呢？ 經書上說：『即使相信有佛，卻說佛受過苦行，這叫做邪見。』『即使相信有佛，卻說佛有金槍馬麥的果報，這叫做信不具足，這叫做一闡提（Icchantika，斷善根的人）。』理解聖法的，叫做聖人；理解凡法的，叫做凡夫。只要能夠捨棄凡法而趨向聖法，那麼凡夫就能成為聖人。世間的愚蠢之人，只想向遠處尋求聖人，不相信智慧理解之心就是聖人。經書上說：『不要在沒有智慧的人面前說這部經。』這部經，就是心，就是法。沒有智慧的人，不相信這顆心理解佛法，就能成就聖人。只想向遠處尋求外在的學問，愛慕空中的佛像、光明、香氣、色彩等事物，這都是墮入邪見，喪失本心而狂亂。經書上說：『如果能見到諸相非相，就能見到如來（Tathagata，佛的稱號）。』八萬
【English Translation】 English version: Inferior intelligent people arbitrarily give rise to thoughts. Relying on the power of blessings, they falsely see the Nirmanakaya Buddha (Nirmanakaya Buddha, the manifestation body of the Buddha that appears in the world to teach). Medium intelligent people presumptuously cut off afflictions, falsely seeing the Sambhogakaya Buddha (Sambhogakaya Buddha, the body of bliss manifested after attaining enlightenment). Superior intelligent people presumptuously realize Bodhi, falsely seeing the Dharmakaya Buddha (Dharmakaya Buddha, the body of the Buddha's true nature). The most superior intelligent people inwardly illuminate the perfect stillness, understanding that the mind is the Buddha, and attain Buddhahood without waiting for anything outside the mind. From this, it can be known that the Trikaya (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya) and all dharmas are neither graspable nor speakable. This is the liberated mind achieving the Great Path. The scriptures say: 'The Buddha does not teach the Dharma, does not liberate sentient beings, and does not realize Bodhi.' This is what it means. Sentient beings create karma, and karma creates sentient beings. In this life, bad karma is created, and in the next life, the retribution is endured, with no time for liberation. Only those who reach the highest state do not create various karmas in this life, so they do not receive retribution. The scriptures say: 'If no karma is created, the Tao will naturally be attained.' Are these false words? People can create karma, but karma cannot create people. If people create karma, karma and people arise together. If people do not create karma, karma and people perish together. From this, it can be known that karma is created by people, and people are born from karma. If people do not create karma, then karma has no reason to cause people to be born. It is also like people can propagate the Dharma, but the Dharma cannot propagate people. Ordinary people nowadays often create karma and falsely say that there is no retribution. Isn't that too pitiful? If we discuss it with the highest principle, the previous thought creates karma, and the subsequent thought receives retribution. Where is there a time for liberation? If the previous thought does not create karma, then the subsequent thought has no retribution. How can one falsely see the retribution of karma? The scriptures say: 'Even if one believes in the Buddha, but says that the Buddha underwent ascetic practices, this is called a wrong view.' 'Even if one believes in the Buddha, but says that the Buddha has the retribution of golden spears and horse barley, this is called incomplete faith, this is called an Icchantika (Icchantika, one who has severed their roots of goodness).' Those who understand the holy Dharma are called saints; those who understand the mundane Dharma are called ordinary people. As long as one can abandon the mundane Dharma and turn to the holy Dharma, then an ordinary person can become a saint. The foolish people of the world only want to seek saints far away, and do not believe that the mind of wisdom and understanding is the saint. The scriptures say: 'Do not speak this sutra in the presence of those without wisdom.' This sutra is the mind, is the Dharma. Those without wisdom do not believe that this mind, understanding the Dharma, can achieve sainthood. They only want to seek external learning far away, and admire the Buddha images, light, fragrance, colors, and other things in the sky. These are all falling into wrong views, losing their minds and becoming confused. The scriptures say: 'If one can see that all forms are not forms, then one can see the Tathagata (Tathagata, an epithet of the Buddha).' Eighty thousand
四千法門。盡由一心而起。若心相內凈。由如虛空。即出離身心內八萬四千煩惱病本也。凡夫當生憂死。臨飽愁饑。皆名大惑。所以至人不謀其前。不慮其後。無變當今。唸唸歸道。
夜坐偈云。
一更端坐結跏趺 怡神寂照胸同虛 曠劫由來不生滅 何須生滅滅生渠 一切諸法皆如幻 本性自空那用除 若識心性非形像 湛然不動自如如 二更凝神轉明凈 不起憶想真如性 森羅萬像並歸空 更執有空還是病 諸法本自非空有 凡夫妄想論邪正 若能不二其居懷 誰道即凡非是聖 三更心凈等虛空 遍滿十方無不通 山河石壁無能障 恒沙世界在其中 世界本性真如性 亦無本性即含融 非但諸佛能如此 有情之類普皆同 四更無滅亦無生 量與虛空法界平 無來無去無起滅 非有非無非暗明 無起諸見如來見 無名可名真佛名 唯有悟者應能識 未會眾生由若盲 五更般若照無邊 不起一念歷三千 欲見真如平等性 慎勿生心即目前 妙理玄奧非心測 不用尋逐令疲極 若能無念即真求 更若有求還不識
真性頌
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悟性論終
【現代漢語翻譯】 現代漢語譯本 四千法門，都由一心而生起。如果心念清凈，如同虛空一般，就能脫離身心內在的八萬四千種煩惱病根。凡夫俗子活著的時候擔憂死亡，吃飽了又愁沒得吃，都叫做大迷惑。所以，得道之人不為過去的事情謀劃，不為未來的事情擔憂，只是把握當下，唸唸都歸向正道。
夜坐偈說：
一更時分端正坐好，結跏趺坐（佛教坐姿），怡養精神，寂靜觀照，胸懷如同虛空。曠遠久劫以來，本不生滅，何必在生滅中尋求生滅呢？一切諸法都如幻象，本性自空，哪裡需要去除什麼？如果認識到心性並非有形有像，那麼自然湛然不動，自在如如。 二更時分凝聚精神，更加明凈，不起憶想，這就是真如本性。森羅萬象最終都歸於空，如果還執著于有或空，那就是病。諸法本來就不是空或有，凡夫俗子妄想分別邪正。如果能不執著於二元對立，那麼誰說你只是凡人而不是聖人呢？ 三更時分心凈如虛空，遍滿十方，無所不通。山河石壁都不能阻擋，恒河沙數的世界都在其中。世界本性就是真如本性，也無所謂本性，一切都包含融合。不僅僅是諸佛能夠如此，一切有情眾生都普遍相同。 四更時分無滅也無生，其量與虛空法界相等。無來無去，無起無滅，非有非無，非暗非明。不起各種知見，這就是如來的知見，沒有名字可以稱呼，這就是真佛的名字。只有覺悟的人才能認識到，沒有領會的人就像盲人一樣。 五更時分般若智慧照耀無邊，不起一個念頭，卻經歷三千世界。想要見到真如平等之性，千萬不要生起分別之心，它就在眼前。微妙的道理玄妙深奧，不是心思可以揣測的，不用到處尋找，徒勞疲憊。如果能夠無念，那就是真正的追求，如果還有所求，那就是還不認識。
真性頌
悟性論終
【English Translation】 English version The four thousand Dharma gates all arise from a single mind. If the mind is pure within, like empty space, then one can escape the root of the eighty-four thousand afflictions and illnesses within the body and mind. Ordinary people worry about death while alive and fret about hunger when full, all of which are called great delusions. Therefore, the enlightened do not plan for the future nor worry about the past, but cherish the present moment, with every thought returning to the path.
The Night Sitting Gatha says:
In the first watch of the night, sit upright in the lotus position (Jiafu zuo, a Buddhist sitting posture), nurture the spirit, observe in stillness, and let the chest be like empty space. From time immemorial, there is no birth or death; why seek birth and death within birth and death? All dharmas are like illusions, and their inherent nature is empty; what needs to be removed? If you recognize that the nature of the mind is without form or image, then it will naturally be serene and unmoving, free and as it is. In the second watch of the night, concentrate the spirit, becoming even brighter and purer, without arising thoughts or recollections; this is the true nature of Thusness (Zhenru xing). All phenomena of the universe ultimately return to emptiness; if you still cling to existence or emptiness, that is a sickness. Dharmas are inherently neither empty nor existent; ordinary people deludedly discuss right and wrong. If you can dwell without duality in your heart, then who says you are merely an ordinary person and not a sage? In the third watch of the night, the mind is as pure as empty space, pervading the ten directions, unobstructed in all places. Mountains, rivers, and stone walls cannot block it; countless worlds are within it. The inherent nature of the world is the true nature of Thusness; there is also no so-called inherent nature, as everything is contained and integrated. It is not only the Buddhas who can be like this; all sentient beings are universally the same. In the fourth watch of the night, there is neither extinction nor birth; its measure is equal to the empty space and the Dharma realm. There is no coming or going, no arising or ceasing, neither existence nor non-existence, neither darkness nor light. Not arising various views is the view of the Tathagata (Rulai, another name for Buddha); there is no name that can be named, this is the name of the true Buddha. Only those who are enlightened can recognize it; those who have not understood are like the blind. In the fifth watch of the night, Prajna (wisdom) illuminates boundlessly, without arising a single thought, yet traversing three thousand worlds. If you want to see the true nature of equality, be careful not to give rise to a discriminating mind; it is right before your eyes. The subtle principle is profound and mysterious, not to be fathomed by the mind; do not seek it everywhere, causing exhaustion. If you can be without thought, that is the true seeking; if you still seek something, then you still do not recognize it.
Song of True Nature
End of On the Realization of Nature
第六門血脈論
三界興起同歸一心。前佛后佛以心傳心。不立文字。
問曰。若不立文字。以何為心。答曰。汝問吾。即是汝心。吾答汝。即是吾心。吾若無心。因何解答汝。汝若無心。因何解問吾。問吾即是汝心。從無始曠大劫以來。乃至施為運動。一切時中一切處所。皆是汝本心。皆是汝本佛。即心是佛亦復如是。除此心外。終無別佛可得。離此心外。覓菩提涅槃。無有是處。自性真實。非因非果。法即是心義。自心是菩提。自心是涅槃。若言心外有佛及菩提可得。無有是處。佛及菩提皆在何處。譬如有人以手捉虛空。得否。虛空但有名。亦無相貌。取不得捨不得。是捉空不得。除此心外覓佛。終不得也。佛是自心作得。因何離此心外覓佛。前佛后佛只言其心。心即是佛。佛即是心。心外無佛。佛外無心。若言心外有佛。佛在何處。心外既無佛。何起佛見。遞相誑惑。不能了本心。被他無情物攝。無自由分。若又不信。自誑無益。佛無過患。眾生顛倒。不覺不知自心是佛。若知自心是佛。不應心外覓佛。佛不度佛。將心覓佛。而不識佛。但是外覓佛者。儘是不識自心是佛。亦不得將佛禮佛。不得將心念佛。佛不誦經。佛不持戒。佛不犯戒。佛無持犯。亦不造善惡。若欲覓佛。須是見性。性即是佛
【現代漢語翻譯】 現代漢語譯本： 第六門 血脈論
三界（欲界、色界、無色界）興起，最終都歸於一心。過去的佛和未來的佛，都是以心傳心，不立文字（不依賴文字）。
問：如果不依賴文字，那麼以什麼為心呢？ 答：你問我，這就是你的心。我回答你，這就是我的心。我如果沒有心，怎麼解答你？你如果沒有心，怎麼問我？問我就是你的心。從無始曠大劫（極長的時間）以來，乃至一切施為運動，一切時中一切處所，都是你的本心，都是你的本佛。即心是佛，就是這樣。除了這個心之外，終究沒有別的佛可以得到。離開這個心之外，尋找菩提（覺悟）和涅槃（寂滅），沒有這樣的道理。自性是真實的，非因非果。法（佛法）就是心的意義，自心就是菩提，自心就是涅槃。如果說心外有佛及菩提可以得到，沒有這樣的道理。佛及菩提都在何處？譬如有人用手去抓虛空，能抓到嗎？虛空只是一個名稱，也沒有相貌，拿不得也捨不得。這是抓空抓不到。除了這個心外尋找佛，終究是得不到的。佛是自心做出來的，為何要離開這個心外去尋找佛呢？過去的佛和未來的佛都只說這個心，心就是佛，佛就是心，心外無佛，佛外無心。如果說心外有佛，佛在何處？心外既然沒有佛，為何要生起佛的見解？互相欺騙迷惑，不能瞭解自己的本心，被那些無情之物所攝持，沒有自由的份。如果還不相信，自欺欺人沒有益處。佛沒有過患，是眾生顛倒，不覺不知自己的心就是佛。如果知道自己的心就是佛，就不應該在心外尋找佛。佛不度佛。用這個心去尋找佛，卻不認識佛。那些向外尋找佛的人，都是不認識自己的心就是佛。也不要用佛來禮佛，不要用這個心來念佛。佛不誦經，佛不持戒，佛不犯戒。佛沒有持戒和犯戒，也不造善惡。如果想要尋找佛，必須是見性（見到自性），性就是佛。
【English Translation】 English version: Chapter Six: Bloodline Theory
The arising of the Three Realms (Desire Realm, Form Realm, Formless Realm) ultimately returns to one mind. Buddhas of the past and Buddhas of the future transmit mind to mind, without establishing words (not relying on written language).
Question: If not establishing words, then what is taken as the mind? Answer: Your question to me, that is your mind. My answer to you, that is my mind. If I had no mind, how could I answer you? If you had no mind, how could you ask me? Asking me is your mind. From beginningless, vast, great kalpas (extremely long periods of time) until now, even in all actions and movements, at all times and in all places, it is all your original mind, all your original Buddha. 'Mind is Buddha,' it is just like this. Apart from this mind, there is ultimately no other Buddha to be attained. Apart from this mind, seeking Bodhi (enlightenment) and Nirvana (extinction), there is no such principle. The self-nature is real, neither cause nor effect. Dharma (Buddha's teachings) is the meaning of mind, the self-mind is Bodhi, the self-mind is Nirvana. If it is said that there is a Buddha and Bodhi to be attained outside the mind, there is no such principle. Where are the Buddha and Bodhi? For example, if someone tries to grasp emptiness with their hand, can they grasp it? Emptiness is just a name, and has no appearance. It cannot be taken, nor can it be discarded. This is grasping emptiness and not being able to grasp it. Apart from this mind, seeking the Buddha, one will ultimately not attain it. The Buddha is made by one's own mind, why seek the Buddha outside this mind? Buddhas of the past and Buddhas of the future only speak of this mind, mind is Buddha, Buddha is mind, outside the mind there is no Buddha, outside the Buddha there is no mind. If it is said that there is a Buddha outside the mind, where is the Buddha? Since there is no Buddha outside the mind, why give rise to the view of a Buddha? Deceiving and confusing each other, unable to understand one's original mind, being controlled by those insentient things, having no freedom. If you still do not believe, deceiving yourself is of no benefit. The Buddha has no faults, it is sentient beings who are inverted, not realizing and not knowing that their own mind is the Buddha. If you know that your own mind is the Buddha, you should not seek the Buddha outside the mind. The Buddha does not liberate the Buddha. Using the mind to seek the Buddha, but not recognizing the Buddha. Those who seek the Buddha externally, all do not recognize that their own mind is the Buddha. Also, do not use the Buddha to bow to the Buddha, do not use the mind to recite the Buddha's name. The Buddha does not recite scriptures, the Buddha does not uphold precepts, the Buddha does not violate precepts. The Buddha has no upholding or violating, and does not create good or evil. If you want to seek the Buddha, you must see the nature (see the self-nature), the nature is the Buddha.
。若不見性。唸佛誦經持齋持戒亦無益處。唸佛得因果。誦經得聰明。持戒得生天。佈施得福報。覓佛終不得也。若自己不明瞭。須參善知識了卻生死根本。若不見性。即不名善知識。若不如此。縱說得十二部經。亦不免生死輪迴。三界受苦。無有出期。昔有善星比丘。誦得十二部經。猶自不免輪迴。為不見性。善星既如此。今時人講得三五本經論。以為佛法者。愚人也。若不識得自心。誦得閑文書。都無用處。若要覓佛。直須見性。性即是佛。佛即是自在人。無事無作人。若不見性。終日茫茫。向外馳求覓佛。元來不得。雖無一物可得。若求會。亦須參善知識。切須苦求。令心會解。生死事大。不得空過。自誑無益。縱有珍寶如山。眷屬如恒河沙。開眼即見。閤眼還見么。故知有為之法如夢幻等。若不急尋師。空過一生。然則佛性自有。若不因師。終不明瞭。不因師悟者。萬中希有。若自己以緣會合得聖人意。即不用參善知識。此即是生而知之勝學也。若未悟解。須勤苦蔘學。因教方得悟。若自明瞭。不學亦得。不同迷人不能分別皁白。妄言宣佛敕。謗佛妄法。如斯等類。說法如雨。儘是魔說。即非佛說。師是魔王。弟子是魔民。迷人任他指揮。不覺墮生死海。但是不見性人。妄稱是佛。此等眾生是大罪人。誑他一
切眾生。令入魔界。若不見性。說得十二部經教。儘是魔說。魔家眷屬。不是佛家弟子。既不辨皁白。憑何免生死。若見性即是佛。不見性即是眾生。若離眾生性別有佛性可得者。佛今在何處。眾生性即是佛性也。性外無佛。佛即是性。除此性外。無佛可得。佛外無性可得。
問曰。若不見性。唸佛誦經。佈施持戒精進。廣興福利。得成佛否。答曰。不得。
又問。因何不得。答曰。有少法可得。是有為法。是因果。是受報。是輪迴法。不免生死。何時得成佛道。成佛須是見性。若不見性。因果等語是外道法。若是佛。不習外道法。佛是無業人無因果。但有少法可得。儘是謗佛。憑何得成。但有住著一心一能一解一見。佛都不許。佛無持犯。心性本空。亦非垢凈。諸法無修無證。無因無果。佛不持戒。佛不修善。佛不造惡。佛不精進。佛不懈怠。佛是無作人。但有住著心見佛。即不許也。佛不是佛。莫作佛解。若不見此義。一切時中。一切處處。皆是不了本心。若不見性。一切時中。擬作無作想。是大罪人。是癡人。落無記空中。昏昏如醉人。不辨好惡。若擬修無作法。先須見性。然後息緣慮。若不見性。得成佛道。無有是處。有人撥無因果。熾然作惡業。妄言本空。作惡無過。如此之人。墮無間黑暗地
【現代漢語翻譯】 現代漢語譯本 斷絕眾生的善根，使他們進入魔界。如果不能明心見性，即使能說出十二部經教（佛教經典的總稱），也全是魔的言論。這些人是魔的眷屬，不是佛的弟子。既然不能分辨是非黑白，又憑什麼能夠免除生死輪迴？如果明心見性，那就是佛；如果不能明心見性，那就是眾生。如果離開眾生的自性，另外還有佛性可以得到，那麼請問佛現在在哪裡？眾生的自性就是佛性啊。自性之外沒有佛，佛就是自性。除了這個自性之外，沒有佛可以得到。佛之外也沒有自性可以得到。
有人問：如果不能明心見性，唸佛誦經、佈施持戒、精進修行、廣行善事，能夠成佛嗎？回答說：不能。
又問：為什麼不能呢？回答說：因為有所得之心，這些都是有為法，是因果，是受報，是輪迴之法，不能免除生死。什麼時候才能成佛道呢？成佛必須明心見性。如果不能明心見性，因果之類的言論都是外道之法。如果是佛，就不修習外道之法。佛是無業之人，沒有因果。只要有一點點可得之心，就都是誹謗佛。憑什麼能夠成佛呢？只要有執著，無論是執著於一心、一能、一解、一見，佛都是不允許的。佛沒有持戒和犯戒之分，心性本來就是空寂的，也不是垢染或清凈。一切法沒有修證，沒有因，也沒有果。佛不持戒，佛不修善，佛不造惡，佛不精進，佛不懈怠。佛是無作之人。只要有執著心去見佛，就是不允許的。佛不是佛的形象，不要用佛的形象去理解佛。如果不能明白這個道理，無論何時何地，都是不瞭解自己的本心。如果不能明心見性，無論何時，想要去做無作之想，那就是大罪人，是愚癡之人，會落入無記空（一種沒有善惡果報的空無狀態）中，昏昏沉沉如同醉酒之人，不能分辨好壞。如果想要修無作法，首先必須明心見性，然後才能止息攀緣思慮。如果不能明心見性，想要成佛道，那是絕對不可能的。有人否定因果，肆無忌憚地作惡業，還妄言一切皆空，作惡也沒有過錯。這樣的人，會墮入無間地獄（佛教中最苦的地獄）的黑暗之中。
【English Translation】 English version They sever the roots of goodness in sentient beings, causing them to enter the realm of demons. If one does not see one's nature, even if one can expound the twelve divisions of the scriptures (a general term for Buddhist scriptures), it is all demonic talk. These people are the family members of demons, not disciples of the Buddha. Since they cannot distinguish between right and wrong, how can they escape the cycle of birth and death? If one sees one's nature, that is Buddha; if one does not see one's nature, that is a sentient being. If, apart from the nature of sentient beings, there is another Buddha-nature to be attained, then where is the Buddha now? The nature of sentient beings is Buddha-nature. Outside of this nature, there is no Buddha to be attained. Outside of the Buddha, there is no nature to be attained.
Someone asked: If one does not see one's nature, can one attain Buddhahood by reciting the Buddha's name, chanting scriptures, practicing generosity, upholding precepts, practicing diligence, and extensively performing good deeds? The answer is: No.
Again, someone asked: Why not? The answer is: Because there is a mind of attainment; these are all conditioned dharmas, which are cause and effect, receiving retribution, and the law of reincarnation, unable to escape birth and death. When can one attain the Buddha-way? To attain Buddhahood, one must see one's nature. If one does not see one's nature, talk of cause and effect is the dharma of external paths. If one is a Buddha, one does not practice the dharma of external paths. The Buddha is a person without karma, without cause and effect. As long as there is a little bit of mind to be attained, it is all slandering the Buddha. How can one attain Buddhahood? As long as there is attachment, whether it is attachment to one mind, one ability, one understanding, or one view, the Buddha does not allow it. The Buddha has no upholding or breaking of precepts; the nature of the mind is originally empty, neither defiled nor pure. All dharmas have no cultivation or realization, no cause and no effect. The Buddha does not uphold precepts, the Buddha does not cultivate goodness, the Buddha does not create evil, the Buddha is not diligent, the Buddha is not lazy. The Buddha is a person without action. As long as there is an attached mind to see the Buddha, it is not allowed. The Buddha is not the image of the Buddha; do not understand the Buddha through the image of the Buddha. If one cannot understand this meaning, at all times and in all places, one does not understand one's own original mind. If one does not see one's nature, at all times, wanting to do the thought of non-action is a great sinner, a foolish person, falling into a state of undifferentiated emptiness (a state of emptiness without good or bad consequences), confused and muddled like a drunken person, unable to distinguish between good and bad. If one wants to cultivate the dharma of non-action, one must first see one's nature, and then cease clinging and thinking. If one does not see one's nature, wanting to attain the Buddha-way is absolutely impossible. Someone denies cause and effect, recklessly commits evil deeds, and falsely claims that everything is empty, so there is no fault in doing evil. Such a person will fall into the darkness of Avici Hell (the most painful hell in Buddhism).
獄。永無出期。若是智人。不應作如是見解。
問曰。既若施為運動。一切時中。皆是本心。色身無常之時。云何不見本心。答曰。本心常現前。汝自不見。
問曰。心既見在。何故不見。師云。汝曾作夢否。答。曾作夢。問曰。汝作夢之時。是汝本身否。答。是本身。又問。汝言語施為運動。與汝別不別。答。不別。師云。既若不別。即是此身是汝本法身。即此法身是汝本心。此心從無始曠大劫來。與如今不別。未曾有生死。不生不滅。不增不減。不垢不凈。不好不惡。不來不去。亦無是非。亦無男女相。亦無僧俗老少。無聖無凡。亦無佛亦無眾生。亦無修證。亦無因果。亦無筋力。亦無相貌。猶如虛空。取不得捨不得。山河石壁不能為礙。出沒往來自在神通。透五蘊山。渡生死河。一切業拘此法身不得。此心微妙難見。此心不同色心。此心是人皆欲得見。於此光明中。運手動足者。如恒河沙。及於問著。總道不得。猶如木人相似。總是自己受用。因何不識。佛言。一切眾生儘是迷人。因此作業。墮生死河。欲出還沒。只為不見性。眾生若不迷。因何問著其中事。無有一人得會者。自家運手動足。因何不識。故知聖人語不錯。迷人自不會曉。故知此難明。唯佛一人能會此法。餘人天及眾生等盡不明瞭。
【現代漢語翻譯】 現代漢語譯本： 地獄，永無出頭之日。若是聰明人，不應有這樣的見解。
問：既然一切施為運動，都是本心的作用，那麼色身壞滅的時候，為什麼見不到本心呢？答：本心常常顯現在眼前，是你自己看不見。
問：心既然存在，為什麼看不見呢？師父說：你曾經做夢嗎？答：曾經做夢。問：你做夢的時候，是你本身嗎？答：是本身。又問：你言語施為運動，和你是分別的還是不分別的？答：不分別。師父說：既然不分別，那麼這個色身就是你的本法身，這個法身就是你的本心。這個心從無始曠大劫以來，和現在沒有分別，未曾有生死，不生不滅，不增不減，不垢不凈，不好不壞，不來不去，也沒有是非，也沒有男女相，也沒有僧俗老少，沒有聖也沒有凡，也沒有佛也沒有眾生，也沒有修證，也沒有因果，也沒有筋力，也沒有相貌，猶如虛空，拿不來也舍不去，山河石壁不能阻礙它，出沒往來自在神通，能穿透五蘊山，渡過生死河，一切業力都束縛不了這個法身。這個心微妙難以見到，這個心不同於色心。這個心是人人都想見到的，在這光明中，運手動足的人，多如恒河沙數，及至問到，總說不明白，猶如木頭人一樣。總是自己受用，為什麼不認識呢？佛說：一切眾生都是迷惑的人，因此造業，墮入生死河，想要出來又沉沒下去，只因爲不見自性。眾生如果不迷惑，為什麼問到其中的事，沒有一個人能領會呢？自家運手動足，為什麼不認識？所以知道聖人的話沒有錯，迷惑的人自己不會明白。所以知道這個難以明白，只有佛一人能領會這個法，其餘人天及眾生等都不明白。
【English Translation】 English version: Hell, with no hope of release. If one is wise, one should not hold such views.
Question: Since all actions and movements are the function of the original mind, why is the original mind not seen when the physical body decays? Answer: The original mind is always present, but you yourself do not see it.
Question: Since the mind exists, why is it not seen? The Master said: Have you ever dreamed? Answer: I have dreamed. Question: When you dream, is that your very self? Answer: It is my self. Again, question: Are your speech, actions, and movements separate from you or not? Answer: Not separate. The Master said: Since they are not separate, then this physical body is your original Dharmakaya (Dharmakaya: the body of the Dharma), and this Dharmakaya is your original mind. This mind, from beginningless, vast kalpas (kalpas: an immense period of time), is no different from now; it has never had birth or death, it neither arises nor ceases, neither increases nor decreases, neither is defiled nor pure, neither good nor bad, neither comes nor goes, and has no right or wrong, no male or female characteristics, no monastic or lay, old or young, no saint or ordinary person, no Buddha or sentient being, no cultivation or realization, no cause or effect, no physical strength, no appearance; it is like empty space, cannot be grasped or discarded, mountains and stone walls cannot obstruct it, it freely manifests and withdraws with supernatural powers, penetrates the mountain of the five skandhas (skandhas: the five aggregates of existence), crosses the river of birth and death, and all karma cannot bind this Dharmakaya. This mind is subtle and difficult to see, this mind is different from the mind of form. This mind is what everyone wants to see. Those who move their hands and feet in this light are as numerous as the sands of the Ganges, and when asked about it, they cannot explain it, like wooden puppets. It is always one's own use, why not recognize it? The Buddha said: All sentient beings are deluded people, therefore they create karma, fall into the river of birth and death, wanting to get out but sinking again, only because they do not see their own nature. If sentient beings were not deluded, why is it that when asked about these things, no one can understand? One's own hands and feet move, why not recognize it? Therefore, know that the words of the sages are not wrong, deluded people themselves do not understand. Therefore, know that this is difficult to understand, only the Buddha alone can understand this Dharma, the rest of humans, devas (devas: gods), and sentient beings do not understand.
若智慧明瞭此心。方名法性。亦名解脫。生死不拘。一切法拘他不得。是名大自在王如來。亦名不思議。亦名聖體。亦名長生不死。亦名大仙。名雖不同。體即是一。聖人種種分別。皆不離自心。心量廣大。應用無窮。應眼見色。應耳聞聲。應鼻嗅香。應舌知味。乃至施為運動。皆是自心。一切時中。但有語言。即是自心。故云。如來色無盡。智慧亦復然。色無盡是自心。心識善能分別一切。乃至施為運用。皆是智慧。心無形相。智慧亦無盡。故云。如來色無盡。智慧亦復然。四大色身即是煩惱。色身即有生滅。法身常住。而無所住。如來法身常不變異。故經云。眾生應知。佛性本自有之。迦葉只是悟得本性。本性即是心。心即是性。即此同諸佛心。前佛后佛只傳此心。除此心外。無佛可得。顛倒眾生。不知自心是佛。向外馳求。終日忙忙。唸佛禮佛。佛在何處。不應作如是等見。但識自心。心外更無別佛。經云。凡所有相皆是虛妄。又云。所在之處即為有佛。自心是佛。不應將佛禮佛。但是有佛及菩薩相貌。忽爾現前。亦切不用禮敬。我心空寂。本無如是相貌。若取相即是魔。盡落邪道。若是幻從心起。即不用禮。禮者不知。知者不禮。禮被魔攝。恐學人不知。故作是辨。諸佛如來本性體上。都無如是相貌。切須在
意。但有異境界。切不用采括。亦莫生怕怖。不要疑惑。我心本來清凈。何處有如許相貌。乃至天龍夜叉鬼神帝釋梵王等相。亦不用心生敬重。亦莫怕懼。我心本來空寂。一切相貌皆是妄相。但莫取相。若起佛見法見。及佛菩薩等相貌而生敬重。自墮眾生位中。若欲直會。但莫取一切相即得。更無別語。都無定實。幻無定相。是無常法。但不取相。合他聖意。故經云。離一切相。即名諸佛。
問曰。因何不得禮佛菩薩等。答曰。天魔波旬阿修羅示見神通。皆作得菩薩相貌。種種變化。皆是外道。總不是佛。佛是自心。莫錯禮拜。佛是西國語。此土云覺性。覺者靈覺。應機接物。揚眉瞬目。運手動足。皆是自己靈覺之性。性即是心。心即是佛。佛即是道。道即是禪。禪之一字。非凡聖所測。直見本性。名之為禪。若不見本性。即非禪也。假使說得千經萬論。若不見本性。只是凡夫。非是佛法。至道幽深。不可話會。典教憑何所及。但見本性。一字不識亦得。見性即是佛。聖體本來清凈。無有雜穢。所有言說皆是聖人。從心起用。用體本來空名。言尚不及。十二部經憑何得及。道本圓成。不用修證。道非聲色。微妙難見。如人飲水冷暖自知。不可向人說也。唯有如來能知。餘人天等類。都不覺知。凡夫智不及。所以
【現代漢語翻譯】 現代漢語譯本： 注意：雖然有不同的境界出現，都不要去採納或蒐集，也不要害怕。不要疑惑，我的心本來就是清凈的，哪裡會有這麼多的相貌？乃至天龍（Nāga，佛教護法神）夜叉（Yaksa，一種鬼神）鬼神帝釋（Indra，眾神之王）梵王（Brahmā，創造之神）等等的形象，也不要用心生起敬重，也不要害怕。我的心本來就是空寂的，一切相貌都是虛妄的。只要不執著于這些相貌。如果生起佛見、法見，以及對佛菩薩等相貌產生敬重，就會自甘墮落到眾生的位置。如果想要直接領會，只要不執著於一切相貌就可以了，沒有其他的話語。一切都沒有固定的實體，幻象沒有固定的相貌，是無常的。只要不執著于相貌，就符合聖人的心意。所以經書上說：『離開一切相，就叫做諸佛。』
問：為什麼不能禮拜佛菩薩等？ 答：天魔波旬（Mara，佛教中的魔王）阿修羅（Asura，一種好戰的神）顯示神通，都可以變化成菩薩的相貌，種種變化都是外道，都不是佛。佛是自己的心，不要錯誤地禮拜。佛是西國（印度）的語言，在這裡叫做覺性。覺就是靈覺，能夠根據情況接應事物，揚眉、眨眼、運用手腳，都是自己靈覺的本性。本性就是心，心就是佛，佛就是道，道就是禪。禪這個字，不是凡人和聖人所能測度的，直接見到本性，就叫做禪。如果見不到本性，就不是禪。即使能說出千經萬論，如果見不到本性，也只是凡夫，不是佛法。至道幽深，不可用言語表達，經典教義憑什麼能夠達到？只要見到本性，即使一個字也不認識也可以。見性就是佛，聖體的本來面目是清凈的，沒有雜穢。所有言語都是聖人從心中生起的作用，作用的本體本來就是空，言語尚且不能表達，十二部經憑什麼能夠表達？道本來就是圓滿成就的，不用修行證悟。道不是聲音和形象，微妙難以見到，就像人喝水，冷暖自己知道，不能向別人說。只有如來（Tathāgata，佛的稱號）能夠知道，其他的人天等類都不能覺知，凡夫的智慧達不到，所以。
【English Translation】 English version: Note: Although different realms may appear, do not adopt or collect them, nor be afraid. Do not doubt, for my mind is originally pure; where could there be so many appearances? Even the forms of Nāgas (dragons, protectors of Buddhism), Yaksas (a type of spirit), ghosts, deities like Indra (king of gods), and Brahmā (creator god), etc., do not generate respect or fear in your mind. My mind is originally empty and still; all appearances are illusory. Just do not cling to appearances. If you give rise to the view of Buddha, the view of Dharma, and generate respect for the appearances of Buddhas and Bodhisattvas, you will fall into the position of sentient beings. If you wish to directly understand, just do not cling to any appearances, and that is all. There is nothing fixed or real; illusions have no fixed form and are impermanent. Just do not cling to appearances, and you will be in accord with the intention of the sages. Therefore, the scripture says: 'To be free from all appearances is to be called all Buddhas.'
Question: Why should we not worship Buddhas and Bodhisattvas, etc.? Answer: The demon king Mara (the demon king in Buddhism) and Asuras (a type of warring deity) can display supernatural powers and transform into the appearances of Bodhisattvas. All these transformations are external paths and are not Buddhas. Buddha is your own mind; do not worship wrongly. 'Buddha' is a word from the Western Country (India); in this land, it is called 'awakened nature.' 'Awakened' means spiritual awareness, responding to things according to circumstances, raising eyebrows, blinking eyes, moving hands and feet—all are the functions of your own spiritual awareness. This nature is the mind, the mind is the Buddha, the Buddha is the Dao, and the Dao is Chan (Zen). The word 'Chan' cannot be fathomed by ordinary people or sages. Directly seeing one's own nature is called Chan. If you do not see your own nature, it is not Chan. Even if you can speak of thousands of scriptures and treatises, if you do not see your own nature, you are just an ordinary person, not the Buddha Dharma. The ultimate Dao is profound and cannot be expressed in words; how can scriptures and teachings reach it? Just see your own nature, and even if you do not recognize a single word, it is fine. Seeing your nature is seeing the Buddha. The original nature of the sacred body is pure, without impurities. All words spoken are the functions arising from the mind of the sages. The essence of these functions is originally empty; words cannot even reach it, so how can the twelve divisions of scriptures reach it? The Dao is originally complete and does not need cultivation or realization. The Dao is not sound or form; it is subtle and difficult to see. It is like a person drinking water, knowing the temperature for themselves, which cannot be told to others. Only the Tathāgata (title of the Buddha) can know it; other beings, such as humans and gods, do not perceive it. The wisdom of ordinary people is insufficient, therefore...
有執相。不了自心本來空寂。妄執相及一切法。即墮外道。若知諸法從心生。不應有執。執即不知。若見本性。十二部經總是閑文字。千經萬論只是明心。言下契會。教將何用。至理絕言。教是言詞。實不是道。道本無言。言說是妄。若夜夢見樓閣宮殿象馬之屬。及樹木叢林池亭。如是等相。不得起一念樂著。儘是託生之處。切須在意。臨終之時。不得取相。即得除障。疑心瞥起。即被魔攝。法身本來清凈無受。只緣迷故。不覺不知。因茲故妄受報。所以有樂著不得自在。只今若悟得。本來身心。即不染習。若從聖入凡。示現種種雜類等。自為眾生。故聖人逆順皆得自在。一切業拘他不得。聖成久矣。有大威德。一切品類業。被他聖人轉。天堂地獄。無奈他何。凡夫神識昏昧。不同聖人內外明徹。若有疑即不作。作即流浪生死。後悔無相救處。貧窮困苦皆從妄想生。若了是心。遞相勸勉。但無作而作。即入如來知見。初發心人神識總不定。若夢中頻見異境。輒不用疑。皆是自心起故。不從外來。夢若見光明出現過於日輪。即余習頓盡。法界性見。若有此事。即是成道之因。唯可自知。不可向人說。或靜園林中。行住坐臥。眼見光明。或大或小。莫與人說。亦不得取。亦是自性光明。或靜暗中。行住坐臥。眼見光明。與
【現代漢語翻譯】 現代漢語譯本： 若有人執著于外相，就不能瞭解自心本來的空寂。如果虛妄地執著于外相以及一切法，就會墮入外道。如果知道一切法都是從心而生，就不應該有所執著。執著就是不瞭解。如果見到本性，那麼十二部經都只是閑置的文字，千經萬論只是爲了闡明心性。如果當下就能領悟契合，那麼教義又有什麼用呢？至高的道理是無法用言語表達的，教義只是言語文字，實際上並不是道。道本來就沒有言語，言語說是虛妄的。如果在夜裡夢見樓閣宮殿、象馬之類，以及樹木叢林、池塘亭榭，像這樣的景象，都不要生起一念的喜愛和執著，這些都是將要託生的地方，一定要注意。臨終的時候，不要執取外相，這樣就能消除業障。如果稍微生起疑心，就會被魔所控制。法身本來清凈，沒有感受，只是因為迷惑的緣故，不覺不知，因此虛妄地承受果報，所以才會有喜愛執著而不得自在。如果現在就能領悟到本來的身心，就不會被習氣所污染。如果從聖人的境界進入凡人的世界，示現種種雜類等，都是爲了度化眾生。所以聖人順境逆境都能自在。一切業力都束縛不了他。聖人成就已經很久了，具有大威德。一切品類的業力，都會被聖人所轉化，天堂地獄也奈何不了他。凡夫的神識昏昧，不同於聖人內外明徹。如果有疑惑就不要做，做了就會流浪生死，後悔也無濟於事。貧窮困苦都是從妄想中產生。如果瞭解了這個心，互相勸勉，只要做到無作而作，就能進入如來的知見。初發心的人神識總是不穩定，如果在夢中頻繁見到奇異的景象，都不要懷疑，都是自心所起，不是從外面來的。夢中如果見到光明出現，勝過太陽的光芒，那麼余習就會立刻消除，法界之性就會顯現。如果有這樣的事情，就是成道的因緣，只能自己知道，不能向別人說。或者在安靜的園林中，行走、站立、坐臥，眼睛見到光明，或大或小，都不要對別人說，也不要執取，這也是自性的光明。或者在安靜黑暗中，行走、站立、坐臥，眼睛見到光明，與
【English Translation】 English version: If one clings to appearances, one will not understand that one's own mind is originally empty and tranquil. If one falsely clings to appearances and all dharmas, one will fall into external paths. If one knows that all dharmas arise from the mind, one should not have attachments. Attachment is not understanding. If one sees one's original nature, then the twelve divisions of scriptures are all just idle words, and thousands of scriptures and treatises only clarify the mind. If one immediately understands and accords with it, what use is there for teachings? The ultimate truth is beyond words. Teachings are just words and phrases, and are not actually the Tao. The Tao is originally without words, and speaking is false. If one dreams at night of seeing pavilions, palaces, elephants, horses, and the like, as well as trees, forests, ponds, and pavilions, one must not give rise to a single thought of pleasure or attachment to such appearances. These are all places where one will be reborn, so one must pay attention. At the time of death, one must not grasp at appearances, and then one will be able to remove obstacles. If a doubt arises even for a moment, one will be taken over by demons. The Dharmakaya is originally pure and without reception, but because of delusion, one is unaware and does not know, and therefore falsely receives retribution, which is why one has pleasure and attachment and is not free. If one now awakens to one's original body and mind, one will not be stained by habits. If one enters the world of mortals from the state of a sage, manifesting various kinds of beings, it is all for the sake of saving sentient beings. Therefore, sages are free in both favorable and unfavorable circumstances. All karma cannot bind them. Sages have been enlightened for a long time and have great power and virtue. All kinds of karma are transformed by the sages, and neither heaven nor hell can do anything to them. The consciousness of ordinary people is dim and ignorant, unlike the sages who are clear both internally and externally. If there is doubt, do not act; if you act, you will wander in birth and death, and there will be no way to save yourself from regret. Poverty and suffering all arise from delusion. If one understands this mind, one should encourage each other, and if one acts without acting, one will enter the knowledge and vision of the Tathagata. The consciousness of those who have just begun to cultivate is always unstable. If one frequently sees strange scenes in dreams, one should not doubt them, as they all arise from one's own mind and do not come from outside. If one sees light appearing in a dream, surpassing the light of the sun, then the remaining habits will be immediately exhausted, and the nature of the Dharmadhatu will be revealed. If this happens, it is a cause for enlightenment, and one can only know it oneself and cannot tell others. Or in a quiet garden, walking, standing, sitting, or lying down, one's eyes see light, whether large or small, one must not tell others, nor should one grasp at it, as it is also the light of one's own nature. Or in quiet darkness, walking, standing, sitting, or lying down, one's eyes see light, and
晝無異。不得怪。並是自心欲明顯。或夜夢中。見星月分明。亦自心諸緣欲息。亦不得向人說。夢若昏昏。猶如陰暗中行。亦是自心煩惱障重。亦可自知。若見本性。不用讀經唸佛。廣學多知無益。神識轉昏。設教只為標心。若識心。何用看教。若從凡入聖。即須息業養神隨分過日。若多嗔恚。令性轉與道相違。自賺無益。聖人于生死中自在。出沒隱顯不定。一切業拘他不得。聖人破邪魔。一切眾生但見本性。余習頓滅。神識不昧。須是直下便會。只在如今。欲真會道。莫執一切法。息業養神。余習亦盡。自然明白。不假用功。外道不會佛意。用功最多。違背聖意。終日區區唸佛轉經。昏于神性。不免輪迴。佛是閑人。何用區區廣求名利。后時何用。但不見性人。讀經唸佛。長學精進。六時行道。長坐不臥。廣學多聞。以為佛法。此等眾生。儘是謗佛法人。前佛后佛只言見性。諸行無常。若不見性。妄言我得阿耨菩提。此是大罪人。十大弟子中。阿難多聞第一。于佛無識。只學多聞。二乘外道皆無識佛。識數修證。墮在因果。是眾生報。不免生死。違背佛意。即是謗佛眾生。殺卻無罪過。經云。闡提人不生信心。殺卻無罪過。若有信心。此人是佛位人。若不見性。即不用取次謗他良善。自賺無益。善惡歷然。因果分明
。天堂地獄只在眼前。愚人不信。現墮黑暗地獄中。亦不覺不知。只緣業重故。所以不信。譬如無目人不通道有光明。縱向伊說亦不信。只緣盲故。憑何辨得日光。愚人亦復如是。現今墮畜生雜類。誕在貧窮下賤。求生不得。求死不得。雖受是苦。直問著亦言。我今快樂。不異天堂。故知一切眾生。生處為樂。亦不覺不知。如斯惡人。只緣業障重故。所以不能發信心者。不自由他也。若見自心是佛。不在剃除鬢髮。白衣亦是佛。若不見性。剃除鬚髮亦是外道。
問曰。白衣有妻子。淫慾不除。憑何得成佛。答曰。只言見性。不言淫慾。只為不見性。但得見性。淫慾本來空。寂不假斷除。亦不樂著。何以故。性本清凈故。雖處在五蘊色身中。其性本來清凈。染污不得。法身本來無受。無饑無渴。無寒無熱無病。無因愛。無眷屬。無苦樂。無好惡。無短長。無強弱。本來無有一物可得。只緣執有此色身因。即有飢渴寒熱瘴病等相。若不執即一任作為。于生死中得大自在。轉一切法。與聖人神通自在無礙。無處不安。若心有疑。決定透一切境界不過。不作最好作了。不免輪迴生死。若見性。旃陀羅亦得成佛。
問曰。旃陀羅殺生作業。如何得成佛。答曰。只言見性。不言作業。縱作業不同。一切業拘他不得。從
【現代漢語翻譯】 現代漢語譯本：天堂和地獄只在一念之間。愚蠢的人不相信這一點，現在墮落在黑暗的地獄中，卻仍然毫無察覺。這都是因為業障深重，所以才不相信。比如一個沒有眼睛的人，不相信世間有光明。即使你告訴他，他也不會相信，只因爲他是盲人，又怎麼能分辨出日光呢？愚蠢的人也是這樣。現在他們墮落在畜生道，或者各種各樣的生命形態中，出生在貧困卑賤的環境里，求生不得，求死不能。即使承受這樣的痛苦，你問他，他也會說：『我現在很快樂，和在天堂沒什麼兩樣。』所以要知道，一切眾生都以自己所處的環境為樂，卻不自覺，也不知道自己身處苦難之中。像這樣的惡人，只因爲業障深重，所以無法生起信心，這是不由自主的。如果見到自己的本性就是佛，就不在於是否剃除頭髮。即使是穿白衣的在家居士也是佛。如果不見本性，即使剃除鬚髮，也是外道。 問：在家居士有妻子，淫慾沒有斷除，憑什麼能夠成佛？答：我只說見到本性，沒說淫慾。只因爲沒有見到本性，一旦見到本性，淫慾本來就是空寂的，不需要刻意斷除，也不會執著於它。為什麼呢？因為本性本來就是清凈的。即使身處在五蘊（色、受、想、行、識）的色身中，其本性仍然是清凈的，不會被染污。法身本來就沒有感受，沒有飢渴，沒有寒冷，沒有炎熱，沒有疾病，沒有因愛而生的眷屬，沒有苦樂，沒有好惡，沒有長短，沒有強弱。本來就沒有一樣東西可以得到。只因爲執著于這個色身，才會有飢渴寒熱、疾病等等現象。如果不執著，就可以任運自在，在生死輪迴中獲得大自在，轉化一切法，與聖人一樣神通自在，沒有阻礙，無處不安。如果心中有疑惑，就一定無法超越一切境界。不作最好，作了最壞，就免不了輪迴生死。如果見到本性，即使是旃陀羅（Chandala，印度種姓制度中的賤民）也能成佛。 問：旃陀羅（Chandala）殺生造業，如何能夠成佛？答：我只說見到本性，沒說造業。即使造的業不同，一切業力也拘束不了他，從
【English Translation】 English version: Heaven and hell are only in the present moment. Fools do not believe this, and now they are fallen into the dark hell, yet they are still unaware. This is all because of heavy karma, which is why they do not believe. For example, a person without eyes does not believe that there is light in the world. Even if you tell him, he will not believe it, simply because he is blind, how can he distinguish sunlight? Foolish people are also like this. Now they are fallen into the animal realm, or various forms of life, born in poor and lowly circumstances, unable to seek life, unable to seek death. Even if they suffer such pain, if you ask them, they will say, 'I am happy now, no different from being in heaven.' So know that all sentient beings take pleasure in their current environment, but they are unaware and do not know that they are in suffering. Such evil people, simply because of heavy karmic obstacles, are unable to generate faith, and this is involuntary. If you see that your own nature is Buddha, it is not about whether or not you shave your hair. Even a layman in white clothes is a Buddha. If you do not see your nature, even if you shave your beard and hair, you are an outsider. Question: Laymen have wives and have not eliminated lust. How can they become Buddhas? Answer: I only talk about seeing the nature, not about lust. It is only because they have not seen the nature. Once they see the nature, lust is originally empty and still, there is no need to deliberately eliminate it, and they will not be attached to it. Why? Because the nature is originally pure. Even though it is in the five aggregates (form, feeling, perception, volition, consciousness) of the physical body, its nature is still pure and cannot be defiled. The Dharmakaya (Dharmakāya, the body of the Dharma) originally has no feeling, no hunger, no thirst, no cold, no heat, no sickness, no relatives born of love, no suffering or happiness, no good or evil, no long or short, no strong or weak. Originally, there is nothing to be obtained. It is only because of attachment to this physical body that there are phenomena such as hunger, thirst, cold, heat, and disease. If you are not attached, you can be free and at ease, gain great freedom in the cycle of birth and death, transform all dharmas, and be as free and unobstructed as a sage, and be at peace everywhere. If there is doubt in your mind, you will definitely not be able to transcend all realms. Not doing the best, doing the worst, you will inevitably be trapped in the cycle of birth and death. If you see your nature, even a Chandala (Chandala, an untouchable in the Indian caste system) can become a Buddha. Question: How can a Chandala (Chandala) who kills and creates karma become a Buddha? Answer: I only talk about seeing the nature, not about creating karma. Even if the karma created is different, all karmic forces cannot restrain him, from
無始曠大劫來。只為不見性。墮地獄中。所以作業輪迴生死。從悟得本性。終不作業。若不見性。唸佛免報不得。非論殺生命。若見性疑心頓除。殺生命亦不奈他何。西天二十七祖。只是遞傳心印。吾今來此土。唯傳一心。不言戒施。精進苦行。乃至入水火登劍輪。一食卯齋長坐不臥。儘是外道有為法。若識得施為運動靈覺之性。即諸佛心。前佛后佛只言傳心。更無別法。若識此法。凡夫一字不識亦是佛。若不識自己靈覺之性。假使身破如微塵覓佛。終不得也。佛者亦名法身。亦名本心。此心無形相。無因果。無筋骨。猶如虛空。取不得。不同質礙。不同外道。此心除如來一人能會。其餘眾生迷人不明瞭。此心不離四大色身中。若離此心。即無能運動。是身無知。如草木瓦礫。身是無情。因何運動。若自心動。乃至語言施為運動。見聞覺知。皆是心動。心動用動。動即其用。動外無心。心外無動。動不是心。心不是動。動本無心。心本無動。動不離心。心不離動。動無心離。心無動離。動是心用。用是心動。即動即用。不動不用。用體本空。空本無動。動用同心。心本無動。故經云。動而無所動。是故終日見而未曾見。終日聞而未曾聞。終日覺而未曾覺。終日知而未曾知。終日行坐而未曾行坐。終日嗔喜而未曾嗔喜。
【現代漢語翻譯】 現代漢語譯本： 自無始曠大劫以來，眾生之所以會墮入地獄，在輪迴生死中造業受報，都是因為沒有見到自性（本來的佛性）。如果能夠領悟到本性，就不會再造業。如果不能見到自性，即使唸佛也無法免除業報，更不用說殺生等惡行了。如果見到了自性，所有的疑慮都會立刻消除，即使殺了生命，也無法對他造成任何影響。西天二十七祖（從印度到中國的二十七位祖師）只是代代相傳心印（以心傳心的法門）。我（指菩提達摩）今天來到這片土地，也只是爲了傳達這個一心（指眾生本具的佛性）。我不談論戒律、佈施、精進、苦行，甚至包括入水火、登劍輪、日食一餐、卯時齋戒、長坐不臥等等，這些都是外道所修的有為法。如果能夠認識到施為運動的靈覺之性，那就是諸佛的心。過去的佛和未來的佛都只是傳心，沒有其他的法門。如果認識了這個法門，即使是目不識丁的凡夫也是佛。如果不認識自己靈覺之性，即使將身體粉碎成微塵來尋找佛，最終也是找不到的。佛也叫做法身，也叫做本心。這個心沒有形狀，沒有因果，沒有筋骨，就像虛空一樣，無法捉摸，不同於有形質的障礙，也不同於外道所說的。這個心只有如來一人能夠領會，其餘的眾生和迷惑的人都無法明白。這個心不離開四大色身（地、水、火、風組成的身體），如果離開了這個心，身體就無法運動，就會變得沒有知覺，就像草木瓦礫一樣。身體是無情的，為什麼會運動呢？如果自心動了，那麼語言、施為、運動、見聞覺知，都是心在動。心動則用動，動就是心的作用。動之外沒有心，心之外沒有動。動不是心，心不是動。動本來沒有心，心本來沒有動。動不離開心，心不離開動。動沒有離開心，心沒有離開動。動是心的作用，作用是心的動。即動即用，不動不用。用的本體本是空，空本來沒有動。動和用都與心相同，心本來沒有動。所以經中說，『動而無所動』。因此，終日見而未曾見，終日聞而未曾聞，終日覺而未曾覺，終日知而未曾知，終日行坐而未曾行坐，終日嗔喜而未曾嗔喜。
【English Translation】 English version: Since beginningless, vast kalpas, beings have fallen into hell, creating karma and undergoing samsara (cycle of birth and death), solely because they have not seen their nature (original Buddha-nature). If one can realize one's nature, one will no longer create karma. If one does not see one's nature, even reciting the Buddha's name cannot exempt one from karmic retribution, let alone killing. If one sees one's nature, all doubts are immediately eliminated; even killing cannot affect them. The twenty-seven patriarchs of the Western Heaven (from India to China) simply transmitted the mind-seal (the Dharma of mind-to-mind transmission). I (Bodhidharma) have come to this land today solely to transmit this one mind (referring to the Buddha-nature inherent in all beings). I do not speak of precepts, giving, diligence, or ascetic practices, including entering water and fire, ascending the wheel of swords, eating one meal a day, observing the morning fast, sitting for long periods without lying down, etc. These are all contrived practices of external paths. If one can recognize the spiritually aware nature that performs actions and movements, that is the mind of all Buddhas. The Buddhas of the past and future only speak of transmitting the mind; there is no other Dharma. If one recognizes this Dharma, even an illiterate ordinary person is a Buddha. If one does not recognize one's own spiritually aware nature, even if one breaks one's body into dust to seek the Buddha, one will never find it. The Buddha is also called the Dharmakaya (Dharma body) and also called the original mind. This mind has no form, no cause and effect, no sinews or bones; it is like empty space, unattainable, different from tangible obstacles, and different from what external paths speak of. This mind only the Tathagata (another name for Buddha) can comprehend; other sentient beings and deluded people do not understand it. This mind does not leave the four great elements of the physical body (earth, water, fire, and wind). If it leaves this mind, the body cannot move, and it becomes unconscious, like grass, wood, tiles, and pebbles. The body is insentient; why does it move? If one's own mind moves, then speech, actions, movements, seeing, hearing, awareness, and knowing are all the movements of the mind. When the mind moves, the function moves; movement is the function of the mind. Outside of movement, there is no mind; outside of the mind, there is no movement. Movement is not the mind, and the mind is not movement. Movement originally has no mind, and the mind originally has no movement. Movement does not leave the mind, and the mind does not leave movement. Movement has no separation from the mind, and the mind has no separation from movement. Movement is the function of the mind, and function is the movement of the mind. It is both movement and function; without movement, there is no function. The substance of function is originally empty, and emptiness originally has no movement. Movement and function are the same as the mind, and the mind originally has no movement. Therefore, the sutra says, 'Moving without moving.' Therefore, all day long seeing but never seeing, all day long hearing but never hearing, all day long being aware but never being aware, all day long knowing but never knowing, all day long walking and sitting but never walking and sitting, all day long being angry and happy but never being angry and happy.
故經云。言語道斷。心行處滅。見聞覺知。本自圓寂。乃至嗔喜痛癢何異木人。只緣推尋痛癢不可得故。經云。惡業即得苦報。善業即有善報。不但嗔墮地獄。喜即生天。若知嗔喜性空。但不執即諸業脫。若不見性誦經。決無憑。說亦無盡。略標邪正如是。不及一二也。
說頌曰。
吾本來茲土 傳法救迷情 一華開五葉 結果自然成 江槎分玉浪 管炬開金鎖 五口相共行 九十無彼我
血脈論終
【現代漢語翻譯】 現代漢語譯本： 所以經書上說：『言語的道路斷絕，心念的行處寂滅，見、聞、覺、知，本來就是圓滿寂靜的。』乃至嗔怒、喜悅、疼痛、癢，和木頭人有什麼區別呢？只因爲推究尋找疼痛和癢是不可得的緣故。《經》上說：『惡業就會得到苦的報應，善業就會有善的報應。』不僅僅是嗔怒會墮入地獄，喜悅就會生到天上。如果知道嗔怒和喜悅的自性是空，只要不執著，就能脫離各種業報。如果不見自性而誦經，絕對沒有憑據。說也說不盡。這裡簡略地標明邪正就是這樣，不及其中一二。
偈語說： 我本來到這片土地，傳播佛法救度迷惑的眾生。 一朵花開了五片花瓣，結果自然成就。 長江木筏分開如玉的波浪，管炬點燃開啟金鎖。 五口人共同前行，九十歲時也沒有彼此的分別。
《血脈論》終
【English Translation】 English version: Therefore, the sutra says: 『The path of speech is cut off, the place where the mind travels is extinguished. Seeing, hearing, perceiving, and knowing are originally perfectly tranquil.』 Even anger, joy, pain, and itching, what difference is there from a wooden puppet? It is only because the pursuit and search for pain and itching are unattainable. The sutra says: 『Evil karma will receive bitter retribution, and good karma will have good rewards.』 It is not only that anger will cause one to fall into hell, but joy will cause one to be born in heaven. If one knows that the nature of anger and joy is empty, as long as one does not cling to them, one can be liberated from all karmic retributions. If one recites sutras without seeing one's own nature, there is absolutely no basis. There is no end to speaking about it. Here, I briefly indicate the right and wrong in this way, not even touching on one or two aspects of it.
The verse says: I originally came to this land to spread the Dharma and save deluded beings. A flower blooms with five petals, and the fruit naturally comes to fruition. The river raft parts the jade-like waves, the tube torch lights up and opens the golden lock. Five mouths (people) travel together, and at ninety years old, there is no distinction between self and other.
The Bloodline Sermon is complete.