T48n2011_最上乘論
大正藏第 48 冊 No. 2011 最上乘論
No. 2011
最上乘論
第五祖弘忍禪師述
凡趣聖道悟解真宗。修心要論若其不護凈者。一切行無由取見。愿善知識如有寫者。用心無令脫錯。恐誤後人。
夫修道之本體須識。當身心本來清凈不生不滅無有分別。自性圓滿清凈之心。此是本師。乃勝念十方諸佛。
問曰。何知自心本來清凈。答曰。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。只為五陰黑雲之所覆。如瓶內燈光不能照輝。譬如世間雲霧八方俱起天下陰闇。日豈爛。也何故無光。光元不壞。只為雲霧所覆。一切眾生清凈之心亦復如是。只為攀緣妄念煩惱諸見黑雲所覆。但能凝然守心。妄念不生。涅槃法自然顯現。故知自心本來清凈。
問曰。何知自心本來不生不滅。答曰。維摩經云。如無有生如無有滅。如者真如佛性自性清凈。清凈者心之原也。真如本有不從緣生。又云。一切眾生皆如也。眾賢聖亦如也。一切眾生者。即我等是也。眾賢聖者。即諸佛是也。名相雖別身中真如法性並同。不生不滅故言皆如也。故知自心本來不生不滅。
問曰。何名自心為本師。答曰。此真心者。自然而有不從外來。不□束脩於三世中
【現代漢語翻譯】 現代漢語譯本
大正藏第 48 冊 No. 2011 最上乘論
No. 2011
最上乘論
第五祖弘忍禪師 述
凡是想要進入聖道，領悟真宗的人，修心最重要的就是要守護清凈。如果不能守護清凈，一切修行都無法見到成效。希望各位善知識，如果有人抄寫此論，請用心，不要有脫漏錯誤，以免誤導後人。
修道的根本在於認識到，我們的身心本來就是清凈的，不生不滅，沒有分別。自性圓滿清凈的心，就是我們的本師（根本的老師），勝過憶念十方諸佛。
問：如何知道自心本來清凈？
答：《十地經》說：眾生身中有金剛佛性（堅不可摧的覺悟本性），猶如太陽，本體光明圓滿，廣大無邊。只是被五陰（色、受、想、行、識）的黑雲所覆蓋，就像瓶子里的燈光，不能照亮。譬如世間雲霧從四面八方升起，天下陰暗，太陽難道壞了嗎？為什麼沒有光？光原本沒有壞，只是被雲霧所覆蓋。一切眾生清凈的心也是如此，只是被攀緣妄念、煩惱諸見的黑雲所覆蓋。只要能夠凝神守護自心，妄念不生，涅槃（寂滅）之法自然顯現。所以知道自心本來清凈。
問：如何知道自心本來不生不滅？
答：《維摩經》說：如無有生，如無有滅。『如』就是真如（事物的真實本性），佛性（覺悟的本性），自性清凈。清凈就是心的本源。真如本來就存在，不從因緣而生。又說：一切眾生皆如也，眾賢聖亦如也。一切眾生，就是我們這些人。眾賢聖，就是諸佛。名相雖然不同，身中的真如法性（真實如是的法則和性質）卻相同，不生不滅，所以說『皆如也』。所以知道自心本來不生不滅。
問：為什麼稱自心為本師？
答：這顆真心，自然而有，不從外來，不應該在過去、現在、未來三世中尋求。 English version
Tripitaka Volume 48 No. 2011 Treatise on the Supreme Vehicle
No. 2011
Treatise on the Supreme Vehicle
By Chan Master Hongren, the Fifth Patriarch
All who aspire to enter the holy path and comprehend the true doctrine, the most important thing in cultivating the mind is to guard its purity. If one cannot guard purity, all practices will be without effect. May all good teachers, if anyone copies this treatise, please be mindful and avoid omissions or errors, lest it mislead future generations.
The essence of cultivating the Way lies in recognizing that our body and mind are originally pure, neither arising nor ceasing, without distinctions. The self-nature, the perfect and pure mind, is our original teacher (fundamental teacher), surpassing the remembrance of all Buddhas in the ten directions.
Question: How do we know that our own mind is originally pure?
Answer: The Ten Stages Sutra says: 'Within the bodies of sentient beings is the Vajra Buddha-nature (indestructible nature of enlightenment), like the sun, its essence bright, complete, vast, and boundless. It is only covered by the dark clouds of the five skandhas (form, feeling, perception, mental formations, consciousness), like the light of a lamp inside a bottle, unable to shine. For example, when clouds and mist rise from all directions in the world, the world becomes dark. Has the sun decayed? Why is there no light? The light is originally not destroyed, only covered by clouds and mist.' The pure mind of all sentient beings is also like this, only covered by the dark clouds of clinging, deluded thoughts, afflictions, and views. If one can only calmly guard the mind and not generate deluded thoughts, the Dharma of Nirvana (cessation) will naturally manifest. Therefore, we know that our own mind is originally pure.
Question: How do we know that our own mind originally neither arises nor ceases?
Answer: The Vimalakirti Sutra says: 'Like no arising, like no ceasing.' 'Like' is Thusness (the true nature of things), Buddha-nature (the nature of enlightenment), self-nature purity. Purity is the origin of the mind. Thusness is originally existent, not arising from conditions. It also says: 'All sentient beings are thus, all sages are also thus.' All sentient beings are us. All sages are the Buddhas. Although the names and forms are different, the Thusness Dharma-nature (the true and such law and nature) within the body is the same, neither arising nor ceasing, therefore it is said 'all are thus.' Therefore, we know that our own mind originally neither arises nor ceases.
Question: Why is our own mind called the original teacher?
Answer: This true mind is naturally present, not coming from outside. It should not be sought in the three periods of past, present, and future.
【English Translation】 Tripitaka Volume 48 No. 2011 Treatise on the Supreme Vehicle No. 2011 Treatise on the Supreme Vehicle By Chan Master Hongren, the Fifth Patriarch All who aspire to enter the holy path and comprehend the true doctrine, the most important thing in cultivating the mind is to guard its purity. If one cannot guard purity, all practices will be without effect. May all good teachers, if anyone copies this treatise, please be mindful and avoid omissions or errors, lest it mislead future generations. The essence of cultivating the Way lies in recognizing that our body and mind are originally pure, neither arising nor ceasing, without distinctions. The self-nature, the perfect and pure mind, is our original teacher (fundamental teacher), surpassing the remembrance of all Buddhas in the ten directions. Question: How do we know that our own mind is originally pure? Answer: The Ten Stages Sutra says: 'Within the bodies of sentient beings is the Vajra Buddha-nature (indestructible nature of enlightenment), like the sun, its essence bright, complete, vast, and boundless. It is only covered by the dark clouds of the five skandhas (form, feeling, perception, mental formations, consciousness), like the light of a lamp inside a bottle, unable to shine. For example, when clouds and mist rise from all directions in the world, the world becomes dark. Has the sun decayed? Why is there no light? The light is originally not destroyed, only covered by clouds and mist.' The pure mind of all sentient beings is also like this, only covered by the dark clouds of clinging, deluded thoughts, afflictions, and views. If one can only calmly guard the mind and not generate deluded thoughts, the Dharma of Nirvana (cessation) will naturally manifest. Therefore, we know that our own mind is originally pure. Question: How do we know that our own mind originally neither arises nor ceases? Answer: The Vimalakirti Sutra says: 'Like no arising, like no ceasing.' 'Like' is Thusness (the true nature of things), Buddha-nature (the nature of enlightenment), self-nature purity. Purity is the origin of the mind. Thusness is originally existent, not arising from conditions. It also says: 'All sentient beings are thus, all sages are also thus.' All sentient beings are us. All sages are the Buddhas. Although the names and forms are different, the Thusness Dharma-nature (the true and such law and nature) within the body is the same, neither arising nor ceasing, therefore it is said 'all are thus.' Therefore, we know that our own mind originally neither arises nor ceases. Question: Why is our own mind called the original teacher? Answer: This true mind is naturally present, not coming from outside. It should not be sought in the three periods of past, present, and future.
。所有至親莫過自守於心。若識心者。守之則到彼岸。迷心者。棄之則墮三塗。故知三世諸佛以自心為本師。故論云。瞭然守心則妄念不起。則是無生。故知心是本師。
問曰。何名自心勝念彼佛。答曰。常念彼佛不免生死。守我本心則到彼岸。金剛經云。若以色見我。以音聲求我。是人行邪道不能見如來。故云。守本真心勝念他佛。又云。勝者只是約行勸人之語。其實究竟果體平等無二。
問曰。眾生與佛真體既同。何故諸佛不生不滅。受無量快樂自在無礙。我等眾生墮生死中受種種苦耶。答曰。十方諸佛悟達法性。皆自然照燎於心源。妄想不生正念不失。我所心滅故得不受生死。不生死故即畢竟寂滅。故知萬樂自歸。一切眾生迷於真性。不識心本。種種妄緣不修正念故即憎愛心起。以憎愛故則心器破漏。心器破漏故即有生死。有生死故則諸苦自現。心王經云。真如佛性沒在知見六識海中。沉淪生死不得解脫。努力會是。守本真心妄念不生。我所心滅自然與佛平等無二。
問曰。真如法性同一無二。迷應俱迷。悟應俱悟。何故佛覺性。眾生昏迷因何故然。答曰。自此已上入不思識分。非凡所及。識心故悟。失性故迷。緣合即合說不可定。但信真諦守自本心。故維摩經云。無自性無他性。法本無生
【現代漢語翻譯】 現代漢語譯本：最親近的莫過於守護自己的心。如果認識心的人，守護它就能到達彼岸。迷惑於心的人，拋棄它就會墮入三塗（地獄、餓鬼、畜生）。所以知道過去、現在、未來一切諸佛都以自己的心為根本老師。所以經論上說，明明白白地守護自己的心，那麼妄念就不會生起，這就是無生。所以知道心是根本老師。
問：為什麼說守護自心勝過唸誦他佛？答：常常唸誦他佛不能免除生死，守護我的本心就能到達彼岸。《金剛經》說：『如果用外貌來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。』所以說，守護本來的真心勝過唸誦其他的佛。又說，『勝』只是就修行方面勸人的話，其實究竟的果體是平等沒有差別的。
問：眾生與佛的真體既然相同，為什麼諸佛不生不滅，享受無量的快樂，自在無礙，而我們這些眾生卻墮落在生死輪迴中，承受種種痛苦呢？答：十方諸佛領悟通達了法性，都能自然地照亮自己的心源，妄想不生起，正念不失去，『我』和『我所』的心念都滅除了，所以才能夠不承受生死。不生死，就是畢竟寂滅。所以知道萬種快樂自然歸來。一切眾生迷惑于真性，不認識心的根本，種種虛妄的因緣，不修正念，所以就生起憎愛之心。因為有憎愛，所以心器就破漏了。心器破漏，就會有生死。有了生死，各種痛苦就自然顯現。《心王經》說：『真如佛性沉沒在知見六識（眼識、耳識、鼻識、舌識、身識、意識）的海洋中，沉淪生死，不得解脫。』努力去體會這個道理，守護本來的真心，妄念不生起，『我所』的心念滅除，自然就與佛平等沒有差別。
問：真如法性是同一的，沒有差別，迷惑應該一起迷惑，覺悟應該一起覺悟，為什麼佛覺悟了本性，而眾生卻昏迷不醒，這是什麼原因呢？答：從這裡開始就進入了不可思議的境界，不是凡夫所能達到的。認識心就能覺悟，失去本性就會迷惑。因緣聚合就聚合，說也說不清楚，但要相信真諦，守護自己的本心。《維摩經》說：『沒有自性，沒有他性，法本來就沒有生。』
【English Translation】 English version: Nothing is closer than guarding one's own mind. If one recognizes the mind, guarding it will lead to the other shore (Nirvana). If one is deluded by the mind, abandoning it will cause one to fall into the three evil realms (hell, hungry ghosts, animals). Therefore, know that all Buddhas of the three times (past, present, future) take their own mind as their fundamental teacher. Thus, the treatises say, 'Clearly guarding the mind prevents deluded thoughts from arising, which is non-birth.' Therefore, know that the mind is the fundamental teacher.
Question: Why is it said that guarding one's own mind is superior to reciting the name of other Buddhas? Answer: Constantly reciting the name of other Buddhas does not avoid birth and death. Guarding my original mind leads to the other shore. The Diamond Sutra says, 'If one sees me through form, or seeks me through sound, that person is practicing a heretical path and cannot see the Tathagata (Thus Come One).' Therefore, it is said that guarding one's original true mind is superior to reciting the name of other Buddhas. Furthermore, it is said that 'superior' is merely a word of encouragement regarding practice. In reality, the ultimate fruit-body is equal and without difference.
Question: Since the true essence of sentient beings and Buddhas is the same, why are the Buddhas free from birth and death, enjoying immeasurable happiness, and being unhindered, while we sentient beings fall into the cycle of birth and death, enduring all kinds of suffering? Answer: The Buddhas of the ten directions have awakened to the Dharma-nature (true nature of reality), and they naturally illuminate the source of their minds. Deluded thoughts do not arise, and right mindfulness is not lost. The thoughts of 'I' and 'mine' are extinguished, so they are able to avoid birth and death. Not being subject to birth and death is ultimate quiescence. Therefore, know that all happiness naturally returns. All sentient beings are deluded about their true nature, do not recognize the root of the mind, and have all kinds of false conditions. They do not cultivate right mindfulness, so feelings of hatred and love arise. Because of hatred and love, the vessel of the mind becomes broken and leaky. Because the vessel of the mind is broken and leaky, there is birth and death. Because there is birth and death, all kinds of suffering naturally appear. The Heart King Sutra says, 'The True Thusness Buddha-nature is submerged in the ocean of knowledge and perception of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), sinking into birth and death, unable to be liberated.' Strive to understand this principle, guard your original true mind, prevent deluded thoughts from arising, and extinguish the thoughts of 'I' and 'mine,' and you will naturally be equal and without difference from the Buddha.
Question: The True Thusness Dharma-nature is the same and without difference. Delusion should occur together, and enlightenment should occur together. Why is it that the Buddha is awakened to the nature, while sentient beings are confused and unenlightened? What is the reason for this? Answer: From here on, it enters the realm of inconceivable knowledge, which is beyond the reach of ordinary people. Recognizing the mind leads to enlightenment, and losing the nature leads to delusion. Conditions coming together come together, and it is impossible to say for certain. But believe in the true principle and guard your own original mind. The Vimalakirti Sutra says, 'There is no self-nature, no other-nature, and the Dharma is originally unborn.'
今即無滅。此悟即離二邊入無分別智。若解此義但於行知法要。守心第一。此守心者。乃是涅槃之根本入道之要門。十二部經之宗三世諸佛之祖。
問曰。何知守本真心是涅槃之根本。答曰。涅槃者體是寂滅無為安樂。我心既是真心。妄想則斷。妄想斷故則具正念。正念具故寂照智生。寂照智生故窮達法性。窮達法性故則得涅槃。故知守本真心是涅槃之根本。
問曰。何知守本真心是入道之要門。答曰。乃至舉一手爪畫佛形像。或造恒沙功德者。只是佛。為教導無智慧眾生作當來勝報之業及見佛之因。若愿自早成佛者會是守本真心。三世諸佛無量無邊。若有一人不守真心得成佛者。無有是處。故經云。制心一處無事不辦。故知守本真心是入道之要門也。
問曰。何知守本真心是十二部經之宗。答曰。如來於一切經中。說一切罪福一切因緣果報。成引一切山河大地草木等種種雜物起無量無邊譬喻。或現無量神通種種變化者只是佛。為教導無智慧眾生有種種欲心心行萬差。是故如來隨其心門引入一乘。我既體知眾生佛性本來清凈如雲底日。但瞭然守本真心。妄念云盡慧日即現。何須更多學知見所生死苦一切義理及三世之事。譬如磨鏡塵盡明自然現。則今于無明心中。學得者終是不堪。若能瞭然不失正念
【現代漢語翻譯】 現代漢語譯本：現在就是沒有斷滅。這種領悟就是脫離二邊，進入無分別智。如果理解了這個道理，只要在修行和認識佛法要義上下功夫，守護自心是第一位的。這個守護自心，就是涅槃的根本，入道的要門，十二部經的宗旨，三世諸佛的祖師。
問：怎麼知道守護本來的真心是涅槃的根本？答：涅槃的本體是寂靜、滅除造作、安樂。我的心既然是真心，妄想就會斷除。妄想斷除的緣故，就具備正念。具備正念的緣故，寂照之智就會產生。寂照之智產生的緣故，就能徹底通達法性。徹底通達法性的緣故，就能證得涅槃。所以知道守護本來的真心是涅槃的根本。
問：怎麼知道守護本來的真心是入道的要門？答：乃至舉起一隻手爪，畫佛的形象，或者造像恒河沙數般的功德，這些都只是佛爲了教導沒有智慧的眾生，讓他們做將來獲得殊勝果報的行業，以及種下見佛的因。如果希望自己早日成佛，關鍵在於守護本來的真心。三世諸佛無量無邊，如果有一個人不守護真心而能成佛的，沒有這樣的道理。所以經中說：『制心一處，無事不辦。』所以知道守護本來的真心是入道的要門啊。
問：怎麼知道守護本來的真心是十二部經的宗旨？答：如來在一切經中，說一切罪福，一切因緣果報，以及引申出一切山河大地、草木等種種雜物，舉出無量無邊的譬喻，或者顯現無量神通種種變化，這些都只是佛爲了教導沒有智慧的眾生，他們有種種慾望，心行千差萬別。因此，如來隨著他們的心門，引入一乘（Ekayana）。我既然徹底明白眾生的佛性本來清凈，就像雲層下的太陽，只要明明白白地守護本來的真心，妄念的雲彩消散，智慧的太陽就會顯現。何必再去學習更多的知見所生的生死苦等一切義理，以及三世的事情呢？譬如磨鏡子，塵埃磨盡，光明自然顯現。那麼現在在無明心中，學到的終究是不堪用的。如果能夠明明白白地不失去正念
【English Translation】 English version: Now there is no extinction. This enlightenment is to leave the two extremes and enter non-discriminating wisdom. If you understand this meaning, just focus on practicing and knowing the essentials of Dharma. Guarding the mind is the most important thing. This guarding of the mind is the root of Nirvana, the essential gateway to entering the path, the essence of the twelve divisions of scriptures, and the ancestor of all Buddhas of the three times.
Question: How do we know that guarding the original true mind is the root of Nirvana? Answer: The essence of Nirvana is stillness, non-action, and bliss. Since my mind is the true mind, delusions will be cut off. Because delusions are cut off, one possesses right mindfulness. Because one possesses right mindfulness, the wisdom of stillness and illumination arises. Because the wisdom of stillness and illumination arises, one can thoroughly understand the nature of Dharma. Because one thoroughly understands the nature of Dharma, one can attain Nirvana. Therefore, we know that guarding the original true mind is the root of Nirvana.
Question: How do we know that guarding the original true mind is the essential gateway to entering the path? Answer: Even raising a hand to draw an image of the Buddha, or creating merits like the sands of the Ganges River, these are just the Buddha's ways of teaching sentient beings who lack wisdom, so that they may create the karma for future excellent rewards and plant the seeds for seeing the Buddha. If you wish to quickly become a Buddha yourself, the key is to guard your original true mind. The Buddhas of the three times are countless and boundless. If there is even one person who can become a Buddha without guarding their true mind, there is no such possibility. Therefore, the sutra says, 'Focus the mind in one place, and nothing is impossible.' Therefore, we know that guarding the original true mind is the essential gateway to entering the path.
Question: How do we know that guarding the original true mind is the essence of the twelve divisions of scriptures? Answer: In all the sutras, the Tathagata (如來) speaks of all sins and blessings, all causes and conditions, and their karmic retributions. He also draws upon all mountains, rivers, lands, grasses, trees, and various other things, using countless metaphors, or manifesting limitless supernatural powers and various transformations. These are all just the Buddha's ways of teaching sentient beings who lack wisdom, who have various desires, and whose minds act in myriad different ways. Therefore, the Tathagata leads them into the One Vehicle (Ekayana) according to their mental inclinations. Since I thoroughly understand that the Buddha-nature of sentient beings is originally pure, like the sun beneath the clouds, as long as we clearly guard our original true mind, the clouds of delusion will dissipate, and the sun of wisdom will appear. Why should we learn more about the suffering of birth and death caused by knowledge and views, and the affairs of the three times? It is like polishing a mirror; when the dust is gone, the brightness will naturally appear. So, learning in a mind of ignorance will ultimately be useless. If one can clearly maintain right mindfulness
。無為心中學得者此是真學。雖言真學竟無所學。何以故。我及涅槃二皆空故。更無二無一。故無所學。法性雖空要須瞭然守本真心。妄念不生。我所心滅故。涅槃經云。知佛不說法者。是名具足多聞。故知守本真心。是十二部經之宗也。
問曰。何知守本真心是三世諸佛之祖。答曰。三世諸佛皆從心性中生。先守真心妄念不生。我所心滅后得成佛。故知守本真心是三世諸佛之祖也。上來四種問答。若欲廣說何窮。吾今望。得汝自識本心是佛。是故慇勤勸汝。千經萬論莫過守本真心。是要也。吾今努力。按法華經示汝。大車寶藏明珠妙藥等物汝自不取不服。窮苦奈何會是。妄念不生。我所心滅一切功德自然圓滿。不假外求歸生死苦。於一切處正念察心。莫愛現在樂種未來苦。自誑誑他。不脫生死。努力努力。今雖無常共作當來成佛之因。莫使三世虛度狂喪功夫。經云。常處地獄如遊園觀。在余惡道如己舍宅。我等眾生今現如此。不覺不知驚怖殺人了無出心。奇哉苦哉。若有初心學坐禪者。依觀無量壽經端坐正念。閉目合口。心前平視隨意近遠。作一日想守真心。唸唸莫住。即善調氣息。莫使乍粗乍細。則令人成病苦。夜坐禪時或見一切善惡境界。或入青黃赤白等諸三昧。或見身出大光明。或見如來身相。或見種
【現代漢語翻譯】 現代漢語譯本： 從無為的心境中學習獲得的，這才是真正的學習。雖然說是真正的學習，實際上卻沒有什麼可學。為什麼呢？因為『我』以及『涅槃』這二者都是空性的。既沒有二，也沒有一，所以無所可學。法性雖然是空性的，但必須要清楚明白地守護本來的真心，不讓妄念產生，滅除『我』的執著。所以《涅槃經》說：『知道佛不說法，這才是真正具足多聞。』因此可知，守護本來的真心，是十二部經的總綱。
問：憑什麼知道守護本來的真心是過去、現在、未來三世諸佛的根本？ 答：三世諸佛都是從心性中產生的，先守護真心，不讓妄念產生，滅除『我』的執著，然後才能成佛。所以知道守護本來的真心是三世諸佛的根本。上面這四種問答，如果要詳細解說，哪裡說得完呢？我現在希望你能自己認識到本心就是佛，所以才慇勤地勸告你。千經萬論都比不上守護本來的真心重要。這是最關鍵的。我現在努力，按照《法華經》來開示你，就像大車、寶藏、明珠、妙藥等東西，你自己不去拿取、不去服用，最終窮困潦倒又能怪誰呢？只要妄念不生，滅除『我』的執著，一切功德自然圓滿，不需要向外尋求，否則只能迴歸生死的苦海。在任何時候都要以正念來觀察自己的心，不要貪愛現在的快樂而種下未來的苦果，自己欺騙自己，又欺騙他人，是無法脫離生死的。努力啊！努力啊！現在雖然處於無常之中，也要共同種下未來成佛的因，不要讓過去、現在、未來三世都白白浪費了功夫。《經》中說：『常處地獄如同遊覽花園，身在其餘惡道如同在自己家裡。』我們這些眾生現在就是這樣，不覺悟、不知道，即使驚恐害怕、殺人，也沒有想過要出離。真是奇怪啊！真是痛苦啊！如果是有剛開始學習坐禪的人，可以依照《觀無量壽經》所說，端正坐好，以正念觀想，閉上眼睛，合上嘴巴，眼睛向前平視，距離遠近隨意，觀想太陽的形象，守護本來的真心，唸唸不停留。然後善於調理氣息，不要忽粗忽細，否則會使人得病受苦。晚上坐禪的時候，或許會見到一切善惡境界，或許會進入青、黃、赤、白等各種三昧境界，或許會見到身體發出大光明，或許會見到如來的身相，或許會見到各種各樣的景象。
【English Translation】 English version: That which is learned from a mind of non-action is true learning. Though it is called true learning, ultimately there is nothing to learn. Why? Because 'I' and 'Nirvana' are both empty. There is neither two nor one, hence there is nothing to learn. Though the nature of Dharma is empty, one must clearly and understandingly guard the original true mind, not allowing deluded thoughts to arise, and extinguishing the mind of 'self'. Therefore, the Nirvana Sutra says: 'Knowing that the Buddha does not speak Dharma is called truly possessing vast learning.' Thus, it is known that guarding the original true mind is the essence of the twelve divisions of scriptures.
Question: How do we know that guarding the original true mind is the ancestor of the Buddhas of the three times? Answer: The Buddhas of the three times all arise from the nature of the mind. First, guard the true mind, not allowing deluded thoughts to arise, and extinguish the mind of 'self', then one can attain Buddhahood. Therefore, it is known that guarding the original true mind is the ancestor of the Buddhas of the three times. The above four questions and answers, if one wishes to explain them in detail, where would it end? I now hope that you can recognize for yourself that the original mind is the Buddha, therefore I earnestly advise you. Thousands of scriptures and ten thousands of treatises are not as important as guarding the original true mind. This is the key. I now strive to, according to the Lotus Sutra, reveal to you that like a great cart, treasures, pearls, wonderful medicines, etc., if you do not take them or use them yourself, whom can you blame for your poverty and suffering? As long as deluded thoughts do not arise, and the mind of 'self' is extinguished, all merits will naturally be perfected, without seeking externally, otherwise one can only return to the sea of suffering of birth and death. At all times, observe your mind with right mindfulness, do not covet present pleasures and plant the seeds of future suffering, deceiving yourself and deceiving others, one cannot escape birth and death. Strive! Strive! Though now in impermanence, let us together plant the cause for attaining Buddhahood in the future, do not let the three times be wasted in vain. The Sutra says: 'To be constantly in hell is like touring a garden, to be in other evil paths is like being in one's own home.' We sentient beings are now like this, not awakened, not knowing, even if terrified and killing people, there is no thought of escaping. How strange! How painful! If there are beginners learning to meditate, they can follow the Contemplation Sutra, sit upright with right mindfulness, close the eyes, close the mouth, look straight ahead with the eyes, distance near or far as desired, contemplate the image of the sun, guard the original true mind, without dwelling on any thought. Then skillfully regulate the breath, do not let it be sometimes coarse and sometimes fine, otherwise it will cause illness and suffering. When meditating at night, one may see all kinds of good and evil realms, or enter various Samadhis such as blue, yellow, red, white, etc., or see the body emitting great light, or see the form of the Tathagata, or see various kinds of appearances.
種變化。但知攝心莫著並皆是空。妄想而見也。經云。十方國土皆如虛空。三界虛幻唯是一心作。若不得定不見一切境界者亦不須怪。但於行住坐臥中常瞭然守本真心。會是妄念不生。我所心滅一切萬法不出自心。所以諸佛廣說。如許多言教譬喻者。只為眾生行行不同。遂使教門差別。其實八萬四千法門。三乘八道位體七十二賢行宗。莫過自心是本也。若能自識本心。唸唸磨鍊莫住者即自見佛性也。于唸唸中常供養十方恒沙諸佛。十二部經唸唸常轉。若了此心源者一切心義自現。一切愿具足一切行滿一切皆辦不受後有。會是妄念不生。我所心滅。舍此身已定得無生不可思議。努力莫造大。如此真實不妄語難可得聞。聞而能行者恒沙眾中莫過有一。行而能到者億叉劫中希有一人。好好自安自靜。善調諸根。就視心源。恒令照燎清凈。勿令無記心生。
問曰。何名無記心。答曰。諸攝心人為緣外境粗心小息。內煉真心心未清凈時。於行住坐臥中恒懲意看心。猶未能了了清凈獨照心源。是名無記心也。亦是漏心猶不免生死大病。況復總不守真心者。是人沉沒生死苦海。何日得出。可憐。努力努力。經云。眾生若情誠不內發者。於三世縱值恒沙諸佛無所能為。經云。眾生識心自度。佛不能度眾生。若佛能度眾生者。過去
【現代漢語翻譯】 現代漢語譯本：種種變化。但只要知道收攝內心，不要執著于任何事物，要知道一切皆是空。這些都是虛妄的想像所見。經中說：『十方國土都如同虛空，三界虛幻，唯獨一心所造。』如果不能得定，就見不到一切境界，也不必奇怪。只要在行住坐臥中，常常明瞭地守護本來的真心，就能明白妄念不生，『我』的執著之心消滅，一切萬法都出自自心。所以諸佛廣說，用許多言教譬喻，只是因為眾生的行為各不相同，才使得教門有所差別。其實八萬四千法門，三乘八道位體七十二賢行宗，都比不上自心是根本。如果能夠自己認識本心，唸唸磨練，不要停留在任何地方，就能自己見到佛性。在念念之中，常常供養十方恒河沙數諸佛，十二部經唸唸常轉。如果明白了此心源，一切心義自然顯現，一切願望具足，一切修行圓滿，一切事情都能辦成，不再受後世的果報。就能明白妄念不生，『我』的執著之心消滅。捨棄此身之後，必定能得到無生，不可思議。努力啊，不要造作大的惡業。如此真實不虛妄的言語，難以聽聞。聽聞而能夠實行的人，恒河沙數眾生中也超不過一個。實行而能夠到達彼岸的人，億萬劫中也難得有一人。好好地讓自己安定清靜，善於調伏諸根，觀察心源，常常讓它照耀清凈，不要讓無記心生起。
問：什麼叫做無記心？答：那些攝心的人，因為外境的緣故，粗糙的心稍微停息，內在磨練真心，心還沒有清凈的時候，在行住坐臥中常常用意去看心，卻仍然不能明瞭清凈地獨自照耀心源，這就叫做無記心。也是有漏洞的心，仍然不能免除生死的大病。更何況那些根本不守護真心的人呢？這種人沉沒在生死苦海中，什麼時候才能出來？可憐啊，努力啊努力。經中說：『眾生如果情意真誠而不向內啓發，那麼在三世中縱然遇到恒河沙數諸佛，也沒有辦法。』經中說：『眾生認識自己的心，自己度脫自己，佛不能度脫眾生。』如果佛能度脫眾生，那麼過去
【English Translation】 English version: Various changes. But knowing how to gather the mind and not being attached to anything means understanding that everything is empty. These are all seen through deluded thoughts. The sutra says: 'The ten directions of lands are all like empty space; the three realms are illusory, created solely by the mind.' If one cannot attain samadhi and therefore does not see all realms, there is no need to be surprised. Simply, in walking, standing, sitting, and lying down, constantly and clearly guard the original true mind. Understand that deluded thoughts do not arise, the 'I' attachment is extinguished, and all myriad dharmas originate from one's own mind. Therefore, all Buddhas extensively speak, using so many teachings and metaphors, only because the practices of sentient beings differ, leading to variations in the teachings. In reality, the eighty-four thousand dharma gates, the three vehicles, the eightfold path, the positions and bodies of the seventy-two virtuous practices, none surpass the fundamental nature of one's own mind. If one can recognize one's own original mind, constantly refine it moment by moment without dwelling, then one will see one's own Buddha-nature. In every moment, constantly make offerings to the countless Buddhas in the ten directions, and the twelve divisions of scriptures are constantly turned in every moment. If one understands this source of the mind, all meanings of the mind will naturally appear, all vows will be fulfilled, all practices will be completed, all matters will be accomplished, and one will not receive future existence. Understand that deluded thoughts do not arise, the 'I' attachment is extinguished. After abandoning this body, one will certainly attain non-birth, which is inconceivable. Strive hard and do not create great evil karma. Such truthful and non-deceptive words are difficult to hear. Among those who hear and can practice, there is hardly one among countless beings. Among those who practice and can reach the other shore, there is rarely one in billions of kalpas. Properly settle and quiet yourself, skillfully adjust the senses, and observe the source of the mind, constantly keeping it illuminated and pure. Do not allow a state of unknowing (avyākrta) to arise.
Question: What is meant by the state of unknowing (avyākrta)? Answer: Those who gather their minds, due to external circumstances, their coarse minds slightly subside, and they internally refine their true mind. When the mind is not yet pure, they constantly use intention to watch the mind in walking, standing, sitting, and lying down, yet they are still unable to clearly and purely illuminate the source of the mind alone. This is called the state of unknowing (avyākrta). It is also a leaky mind, still unable to escape the great sickness of birth and death. How much more so for those who do not guard their true mind at all? Such people are submerged in the sea of suffering of birth and death. When will they ever emerge? Pitiful, strive hard, strive hard. The sutra says: 'If sentient beings' feelings are sincere but do not arise inwardly, then even if they encounter countless Buddhas in the three times, there is nothing that can be done.' The sutra says: 'Sentient beings recognize their own minds and liberate themselves; the Buddha cannot liberate sentient beings.' If the Buddha could liberate sentient beings, then in the past
諸佛恒沙無量。何故我等不成佛也。只是情誠不自內發。是故沉沒苦海。努力努力。勤求本心勿令妄漏。過去不知。已過亦不及。今身現在有遇得聞妙法。分明相勸決解此語。了知守心。是第一道。不肯發至誠心求愿成佛受無量自在快樂。乃始轟轟隨俗貪求名利。當來墮大地獄中。受種種苦惱。將何所及。奈何奈何。努力努力。但能著破衣餐粗食。瞭然守本真心。佯癡不解語。最省氣力而能有功。是大精進人也。世間迷人不解此理。于無明心中。多涉艱辛廣修相善。望得解脫。乃歸生死。若瞭然不失正念而度眾生者。是有力菩薩。分明語汝等守心第一。若不勤守者甚癡人也。不肯現在一生忍苦。欲得當來萬劫受殃。聽汝更不知何囑。八風吹不動者真是珍寶山也。若知果體者但對於萬境。起恒沙作用巧辯若流。應病與藥。而能妄念不生。我所心滅者真是出世丈夫。如來在日嘆何可盡。吾說此言者至心勸汝。不生妄念。我所心滅則是出世之士。
問曰。云何是我所心滅。答曰。為有小許勝他之心。自念我能如此者。是我所心涅槃中病故。涅槃經曰。譬如虛空能容萬物。而此虛空不自念言我能含容如是。此喻我所心滅趣金剛三昧。
問曰。諸行人求真常寂者。只樂世間無常粗善。不樂第一義諦。真常妙善其理未
【現代漢語翻譯】 現代漢語譯本 諸佛如恒河沙數般無量無邊。（諸佛：已經證悟的覺者）為什麼我們不能成佛呢？只是因為真誠的心沒有從內心深處自然生髮出來，所以才沉溺在痛苦的海洋中。要努力啊！努力啊！勤奮地尋求本來的真心，不要讓它被妄念泄漏。過去的無知，已經過去也無法彌補。現在這一世，有幸遇到並聽聞到微妙的佛法，明白地勸誡你們要堅定地理解這些話語，瞭解守護真心才是第一要務。卻不肯發出至誠的心，祈願成佛，獲得無量自在快樂，反而轟轟烈烈地追隨世俗，貪求名利，將來必定墮入大地獄中，遭受種種痛苦煩惱，到那時又有什麼用呢？可悲啊！可悲啊！努力啊！努力啊！只要能夠穿著破舊的衣服，吃著粗糙的食物，清清楚楚地守護本來的真心，裝作愚癡不善言辭，最能節省氣力而有所成就，這就是大精進的人啊。世間的迷惑之人不瞭解這個道理，在無明的狀態中，多方涉足艱辛，廣泛地修習有相的善事，希望得到解脫，最終還是迴歸生死輪迴。如果能夠清清楚楚地不失去正念而度化眾生，這就是有力量的菩薩。明白地告訴你們，守護真心是第一要務。如果不勤奮守護真心，就是非常愚癡的人啊！不肯現在這一生忍受苦難，卻想要將來萬劫遭受災殃，聽憑你們吧，我也不知道還能囑咐什麼了。能被八風吹不動的人，真是珍貴的寶山啊！（八風：利、衰、毀、譽、稱、譏、苦、樂）如果瞭解果地的體性，那麼面對萬境，就能生起如恒河沙數般的作用，巧妙辯才如流水一般，應病與藥，而且能夠不起妄念，『我』的執著心消滅，這真是出世的丈夫。如來在世時讚歎也讚歎不完啊！我說這些話是真心勸誡你們，不生妄念，『我』的執著心消滅，就是出世的修行人。 問：怎樣才算是『我所心滅』？ 答：如果有一點點勝過他人的心，自己認為我能做到這樣，這就是『我所心』，是涅槃中的疾病。所以《涅槃經》說：『譬如虛空能容納萬物，而這虛空不會自己想說我能容納這麼多。』這比喻『我所心滅』，趨向金剛三昧。 問：修行人尋求真常寂滅的境界，卻只喜歡世間無常的粗淺善事，不喜歡第一義諦的真常妙善，其中的道理還不明白。
【English Translation】 English version The Buddhas are as numerous as the sands of the Ganges, immeasurable. (Buddhas: Those who have attained enlightenment) Why can't we become Buddhas? It's simply because the sincere heart doesn't naturally arise from within, and therefore we are submerged in the sea of suffering. Strive! Strive! Diligently seek the original true mind, and do not let it leak away through deluded thoughts. The ignorance of the past is already gone and cannot be remedied. In this present life, we are fortunate to encounter and hear the wonderful Dharma, and are clearly advised to firmly understand these words, knowing that guarding the true mind is the most important thing. Yet, we are unwilling to generate a sincere heart, praying to become Buddhas and attain immeasurable freedom and happiness. Instead, we clamorously follow the world, greedily seeking fame and profit, and in the future, we will surely fall into the great hell, suffering all kinds of pain and affliction. What good will it do then? Alas! Alas! Strive! Strive! As long as you can wear tattered clothes, eat coarse food, clearly guard your original true mind, and feign foolishness and inarticulateness, you can conserve the most energy and achieve accomplishment. This is a person of great diligence. The deluded people of the world do not understand this principle. In a state of ignorance, they engage in many hardships and extensively cultivate conditioned good deeds, hoping to attain liberation, but ultimately return to the cycle of birth and death. If one can clearly maintain right mindfulness and liberate sentient beings, that is a powerful Bodhisattva. I clearly tell you that guarding the true mind is the most important thing. If you do not diligently guard the true mind, you are a very foolish person! You are unwilling to endure suffering in this present life, but you want to suffer calamities for countless eons in the future. Listen to you, I don't know what else to advise. One who cannot be moved by the eight winds is truly a precious mountain! (Eight winds: gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure) If you understand the nature of the fruition, then facing all situations, you can generate actions like the sands of the Ganges, with skillful eloquence like flowing water, prescribing medicine according to the illness, and being able to not generate deluded thoughts, and the mind of 'I' is extinguished, that is truly a transcendent person. The praises of the Tathagata when he was alive cannot be exhausted! I say these words to sincerely advise you, do not generate deluded thoughts, and the mind of 'I' is extinguished, then you are a transcendent practitioner. Question: How is it that the 'mind of I' is extinguished? Answer: If there is even a little bit of a mind to surpass others, thinking to oneself, 'I can do this,' that is the 'mind of I,' which is a disease in Nirvana. Therefore, the Nirvana Sutra says: 'For example, space can contain all things, but this space does not think to itself, 'I can contain so much.' This is an analogy for the 'mind of I' being extinguished, approaching the Vajra Samadhi. Question: Practitioners seek the true, constant, and quiescent state, but they only like the impermanent and coarse good deeds of the world, and do not like the true, constant, and wonderful goodness of the First Principle. The reason for this is not yet understood.
見。只欲發心緣義遂思。覺心起則是漏心。只欲亡心則是無明昏住。又不當理。只欲不止心不緣義即惡取空。雖受人身行畜生行。爾時無有定慧方便。而不能解了明見佛性。只是行人沉沒之處。若為超得到無餘涅槃。愿示真心。答曰。會是信心具足志願成就緩緩靜心。更重教汝。好自閑靜身心。一切無所攀緣。端坐正念善調氣息。懲其心不在內不在外不在中間。好好如如穩看看熟則了見此心識流動。猶如水流陽焰曄曄不住。既見此識時唯是不內不外。緩緩如如穩看看熟則返覆銷融虛凝湛住。其此流動之識颯然自滅。滅此識者乃是滅十地菩薩眾中障惑。此識滅已其心即虛凝寂淡泊皎潔泰然。吾更不能說其形狀。汝若欲得者。取涅槃經第三卷中金剛身品及維摩經第三卷見阿閦佛品。緩緩尋思細心搜撿熟看。若此經熟實得能於行住坐臥及對五欲八風不失此心者。是人梵行已立所作已辦。究竟不受生死之身。五欲者色聲香味觸。八風者利衰譭譽稱譏苦樂。此是行人磨鍊佛性處。甚莫怪今身不得自在。經曰。世間無佛住處菩薩不得現用。要脫此報身。眾生過去根有利鈍不可判。上者一念間。下者無量劫。若有力時隨眾生性起菩薩善根。自利利他莊嚴佛土。要須了四依乃窮實相。若依文執則失真宗。諸比丘等汝學他出家修道。此是
【現代漢語翻譯】 現代漢語譯本： 見。只是想要發心，思慮義理。覺察到心念生起，那就是有漏之心。只是想要消滅心念，那就是處於無明的昏昧狀態，又不合乎道理。只是想要停止心念，不思慮義理，那就是落入惡取空。雖然得到了人身，卻行著畜生的行為。這時沒有定慧方便，而不能理解明見佛性，這只是修行人沉沒之處。要怎樣才能超脫到無餘涅槃呢？希望您能開示真心。 回答說：『要信心具足，志願成就，緩緩靜心。我再教你。好好地使身心閑靜，一切無所攀緣。端正坐好，正念，善於調息。使心不在內，不在外，不在中間。好好地如如不動，穩穩地看，看熟了就能了見此心識流動，猶如水流，陽焰，曄曄不住。既然見到了此識，這時唯是不內不外。緩緩地如如不動，穩穩地看，看熟了就能返回來銷融，虛凝湛住。這流動的心識就會颯然自滅。滅掉此識，就是滅掉了十地菩薩眾中的障惑。此識滅掉之後，其心就虛凝寂淡泊皎潔泰然。我再也不能說出它的形狀。你如果想要得到，就取《涅槃經》第三卷中的《金剛身品》以及《維摩經》第三卷的《見阿閦佛品》，緩緩尋思，細心搜撿，熟看。如果對這些經文熟悉，確實能夠在行住坐臥以及面對五欲八風時，不失去此心，這個人梵行已經確立，所作已經辦完，究竟不再受生死之身。五欲是色、聲、香、味、觸。八風是利、衰、毀、譽、稱、譏、苦、樂。這是修行人磨鍊佛性的地方。不要奇怪今生不得自在。經上說：世間沒有佛住的地方，菩薩不得現用。要脫離這個報身。眾生過去的根有利鈍，不可判斷。上等的在一念之間，下等的要無量劫。如果有力量時，隨著眾生的根性，生起菩薩的善根，自利利他，莊嚴佛土。要須了達四依，才能窮盡實相。如果依文執字，就會失去真宗。諸位比丘等，你們學習他人出家修道，這是』
【English Translation】 English version: Seeing. Merely desiring to generate the mind and contemplating the meaning of the Dharma. If the arising of the mind is perceived, it is a defiled mind. Merely desiring to extinguish the mind is dwelling in the darkness of ignorance, which is also unreasonable. Merely desiring to stop the mind and not contemplate the meaning of the Dharma is falling into nihilistic attachment. Although one obtains a human body, one behaves like an animal. At this time, there is no samadhi, wisdom, or skillful means, and one cannot understand and clearly see the Buddha-nature. This is merely where practitioners sink. How can one transcend to Nirvana without remainder? I wish you would reveal the true mind. The answer is: 'You must have complete faith and accomplish your vows, and slowly quiet your mind. I will teach you again. Properly make your body and mind idle and quiet, without clinging to anything. Sit upright, with right mindfulness, and skillfully regulate your breath. Discipline your mind to be neither inside, nor outside, nor in between. Properly, as it is, steadily look, and when you are familiar with it, you will clearly see the flow of this consciousness, like flowing water, a mirage, shimmering and unceasing. Since you have seen this consciousness, at this time it is only neither inside nor outside. Slowly, as it is, steadily look, and when you are familiar with it, it will return, dissolve, become empty, still, and abide in tranquility. This flowing consciousness will suddenly extinguish itself. Extinguishing this consciousness is extinguishing the obscurations and delusions among the Bodhisattvas of the Ten Grounds (the ten stages of Bodhisattva development). After this consciousness is extinguished, the mind will be empty, still, tranquil, pure, and serene. I can no longer describe its form. If you wish to obtain it, take the 'Diamond Body' chapter in the third volume of the Nirvana Sutra (Mahāparinirvāṇa Sūtra) and the 'Seeing Akshobhya Buddha' chapter in the third volume of the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra), slowly contemplate, carefully search, and look at them until you are familiar with them. If you are familiar with these sutras and can truly not lose this mind in walking, standing, sitting, lying down, and facing the five desires and eight winds, then this person's pure conduct has been established, what needs to be done has been completed, and ultimately they will not receive the body of birth and death. The five desires (pañca kāmaguṇāḥ) are form, sound, smell, taste, and touch. The eight winds (aṣṭa lokadharmāḥ) are gain, loss, disgrace, fame, praise, blame, suffering, and pleasure. This is where practitioners temper their Buddha-nature. Do not be surprised that you do not obtain freedom in this life. The sutra says: There is no place in the world where the Buddha dwells, and Bodhisattvas cannot manifest their powers. To escape this retribution body. The roots of sentient beings in the past are sharp or dull, which cannot be judged. The superior ones in an instant, the inferior ones in countless kalpas. If there is power, according to the nature of sentient beings, arouse the good roots of Bodhisattvas, benefit oneself and others, and adorn the Buddha-land. One must understand the four reliances (catvāri pratisaraṇāni) in order to exhaust the true nature. If one clings to the words, one will lose the true teaching. Monks, you are learning from others to leave home and cultivate the Way, this is.'
出家出生死枷。是名出家。正念具足修道得成。乃至解身支節。臨命終時不失正念。即得成佛。弟子上來集此論者。直以信心依文取義作如是說。實非了了證知。若乖聖理者。愿懺悔除滅。若當聖道者。回施眾生。愿皆識本心。一時成佛。聞者努力當來成佛。愿在前度我門徒。
問曰。此論從首至末。皆顯自心是道。未知果行二門是何門攝。答曰。此論顯一乘為宗。然其至意道迷趣。解自免生死。乃能度人直言自利不說利他。約行門攝。若有人依文行者即在前成佛。若我誑汝當來墮十八地獄。指天地為誓。若不信我世世被虎狼所食。
最上乘論一卷(終)
以此所冀。
聖壽萬歲十方法界含靈同入如來果海云。
校正雪訚 刻手一訓等二十 化主印珠慧澄道熙
隆慶四年庚午仲春全羅道同福地安心寺開板
欽舍小財雕刻現論。以屬宣流。伏冀人人守真心。個個證果體。
旹正德六歲丙申林鐘穀旦 尼妙嚴 白
【現代漢語翻譯】 現代漢語譯本： 離開家庭，脫離生死枷鎖，這才是真正的出家。以正確的念頭和完備的修行來證得道果，乃至肢體分離，臨終之時也不失去正確的念頭，就能成就佛果。弟子們聚集起來編纂這部論著，只是憑藉信心，按照文字的表面意思來理解，並這樣解說，實際上並非完全通達證悟。如果其中有違背聖人道理的地方，我願意懺悔並消除這些過錯。如果符合聖道的，我將功德迴向給眾生，愿他們都能認識自己的本心，一時成就佛果。聽聞此論的人要努力修行，將來成就佛果，愿你們先我一步，度化我的門徒。
問：這部論從頭到尾，都在闡明自心即是道，不知道果和行這兩個方面屬於哪個範疇？ 答：這部論以闡明一乘（Ekayana）為宗旨，然而它的最終目的是引導迷惑的人，通過了解自心來免除生死輪迴，從而能夠度化他人。直接說就是自利，沒有說利他，所以歸於行門。如果有人按照這部論的文字去修行，就能先我一步成就佛果。如果我欺騙你們，將來就墮入十八地獄。我指著天地發誓，如果你們不相信我，我世世代代都被虎狼所吞食。
《最上乘論》一卷（終）
以此所期望的：
聖上的壽命萬歲，十方法界的眾生都能一同進入如來的果海之中。
校正：雪訚 刻工：一訓等二十人 化主：印珠、慧澄、道熙
隆慶四年庚午仲春，全羅道同福地安心寺開版
恭敬地捐獻微薄的財物來雕刻此論，以使其廣泛流傳。希望人人守護真心，個個證得果體。
時正德六年丙申林鐘穀旦 尼妙嚴 敬白 English version: Leaving home and escaping the shackles of birth and death, this is called true renunciation. With right mindfulness and complete practice, one attains the fruit of the Path, even to the point of dismemberment, and without losing right mindfulness at the moment of death, one can achieve Buddhahood. We disciples have gathered to compile this treatise, relying solely on faith, interpreting the meaning according to the literal text, and explaining it in this way, but in reality, we have not fully understood and realized it. If there is anything in it that contradicts the principles of the sages, I am willing to repent and eliminate these errors. If it accords with the holy Path, I dedicate the merit to all sentient beings, wishing that they may all recognize their original mind and attain Buddhahood together. Those who hear this treatise should strive to practice and attain Buddhahood in the future, and I hope that you will precede me and liberate my disciples.
Question: From beginning to end, this treatise elucidates that one's own mind is the Path. I do not know to which category the aspects of 'fruit' (phala) and 'practice' (carya) belong. Answer: This treatise aims to elucidate the One Vehicle (Ekayana), but its ultimate intention is to guide those who are deluded, to free themselves from the cycle of birth and death by understanding their own mind, and thereby be able to liberate others. To put it directly, it speaks of self-benefit without mentioning benefiting others, so it belongs to the category of practice. If someone practices according to the text of this treatise, they will attain Buddhahood before me. If I deceive you, I will fall into the eighteen hells in the future. I swear by heaven and earth, if you do not believe me, I will be devoured by tigers and wolves in every lifetime.
The Treatise on the Supreme Vehicle, one volume (end).
With this, what is hoped for:
May the Emperor's life be ten thousand years, and may all sentient beings in the ten directions enter the ocean of the Tathagata's (Tathagata) fruition together.
Proofread by: Xue Yin Engravers: Yi Xun and twenty others Patrons: Yin Zhu, Hui Cheng, Dao Xi
Engraved at Ansimsa Temple (Ansimsa), Tongbok District, Jeolla Province in the second month of the Gengwu year of the Longqing era (1570).
Respectfully donating meager wealth to engrave this treatise, so that it may be widely circulated. May everyone guard their true mind and each attain the fruit-body.
Respectfully submitted by Nun Miaoyan on an auspicious day in the sixth month of the Bingshen year of the Zhengde era (1511).
【English Translation】 Leaving home, escaping the fetters of birth and death, is what is called truly leaving home. With right mindfulness fully present, cultivating the path leads to accomplishment, even to the point of dismemberment, and at the moment of death, without losing right mindfulness, one attains Buddhahood. We, the disciples, have gathered to compile this treatise, relying solely on faith, taking the meaning from the text, and speaking in this way. In truth, we have not fully realized and known it. If there is anything contrary to the holy teachings, may we repent and eliminate it. If it accords with the holy path, may we dedicate it to all beings, wishing that all may recognize their original mind and attain Buddhahood together. Those who hear this, strive to attain Buddhahood in the future. May you attain it before us and liberate our disciples. Question: From beginning to end, this treatise reveals that one's own mind is the path. We do not know which category the two aspects of 'fruit' (phala) and 'practice' (carya) belong to. Answer: This treatise elucidates the One Vehicle (Ekayana) as its principle. However, its ultimate intention is to guide the deluded, to free themselves from birth and death by understanding their own mind, and thereby be able to liberate others. Directly speaking, it is about self-benefit without mentioning benefiting others, so it belongs to the category of practice. If someone practices according to the text of this treatise, they will attain Buddhahood before us. If I deceive you, may I fall into the eighteen hells in the future. I swear by heaven and earth, if you do not believe me, may I be eaten by tigers and wolves in every lifetime. The Treatise on the Supreme Vehicle, one volume (end) With this, what is hoped for: May the Emperor's life be ten thousand years, and may all sentient beings in the ten directions enter the ocean of the Tathagata's (Tathagata) fruition together. Proofread by: Xue Yin Engravers: Yi Xun and twenty others Patrons: Yin Zhu, Hui Cheng, Dao Xi Engraved at Ansimsa Temple (Ansimsa), Tongbok District, Jeolla Province in the second month of the Gengwu year of the Longqing era (1570). Respectfully donating meager wealth to engrave this treatise, so that it may be widely circulated. May everyone guard their true mind and each attain the fruit-body. Respectfully submitted by Nun Miaoyan on an auspicious day in the sixth month of the Bingshen year of the Zhengde era (1511).