T48n2012A_斷際心要
大正藏第 48 冊 No. 2012A 黃檗山斷際禪師傳心法要
No. 2012A
斷際心要
河東裴休集並序
有大禪師。法諱希運。住洪州高安縣黃檗山鷲峰下。乃曹溪六祖之嫡孫。西堂百丈之法侄。獨佩最上乘離文字之印。唯傳一心更無別法。心體亦空萬緣俱寂。如大日輪升虛空中。光明照曜凈無纖埃。證之者無新舊無淺深。說之者不立義解不立宗主。不開戶牖直下便是。動念即乖。然後為本佛。故其言簡其理直。其道峻其行孤。四方學徒望山而趨。睹相而悟。往來海眾常千餘人。予會昌二年廉于鐘陵。自山迎至州。憩龍興寺。旦夕問道。大中二年廉于宛陵。復去禮迎至所部。安居開元寺。旦夕受法。退而紀之。十得一二。佩為心印不敢發揚。今恐入神精義不聞于未來。遂出之授門下僧大舟法建。歸舊山之廣唐寺。問長老法眾。與往日常所親聞。同異如何也。
唐大中十一年十一月初八日序
黃檗山斷際禪師傳心法要
師謂休曰。諸佛與一切眾生。唯是一心。更無別法。此心無始已來。不曾生不曾滅。不青不黃。無形無相。不屬有無。不計新舊。非長非短。非大非小。超過一切限量名言縱跡對待。當體便是。動念即乖。猶如虛空無有邊際不可測度。
唯此一心即是佛。佛與眾生更無別異。但是眾生著相外求。求之轉失。使佛覓佛。將心捉心。窮劫盡形終不能得。不知息念忘慮佛自現前。此心即是佛。佛即是眾生。為眾生時此心不減。為諸佛時此心不添。乃至六度萬行河沙功德。本自具足不假修添。遇緣即施。緣息即寂。若不決定信此是佛。而欲著相修行以求功用。皆是妄想。與道相乖。此心即是佛。更無別佛。亦無別心。此心明凈。猶如虛空無一點相貌。舉心動念即乖法體。即為著相。無始已來無著相佛。修六度萬行欲求成佛。即是次第。無始已來無次第佛。但悟一心。更無少法可得。此即真佛。佛與眾生一心無異。猶如虛空無雜無壞。如大日輪照四天下。日昇之時明遍天下。虛空不曾明。日沒之時暗遍天下。虛空不曾暗。明暗之境自相陵奪。虛空之性廓然不變。佛及眾生心亦如此。若觀佛作清凈光明解脫之相。觀眾生作垢濁闇昧生死之相。作此解者歷河沙劫終不得菩提。為著相故。唯此一心更無微塵許法可得。即心是佛。如今學道人。不悟此心體。便於心上生心。向外求佛。著相修行。皆是惡法。非菩提道。供養十方諸佛。不如供養一個無心道人。何故。無心者無一切心也。如如之體。內如木石不動不搖。外如虛空不塞不礙。無能所無方所。無相貌無得失。趨
者不敢入此法。恐落空無棲泊處故。望崖而退。例皆廣求知見。所以求知見者如毛。悟道者如角。文殊當理。普賢當行。理者真空無礙之理。行者離相無盡之行。觀音當大慈。勢至當大智。維摩者凈名也。凈者性也。名者相也。性相不異。故號凈名。諸大菩薩所表者人皆有之。不離一心悟之即是。今學道人。不向自心中悟。乃於心外著相取境。皆與道背。恒河沙者。佛說是沙。諸佛菩薩釋梵諸天步履而過。沙亦不喜。牛羊蟲蟻踐踏而行。沙亦不怒。珍寶馨香沙亦不貪。糞尿臭穢沙亦不惡。此心即無心之心。離一切相。眾生諸佛更無差別。但能無心。便是究竟。學道人若不直下無心。累劫修行終不成道。被三乘功行拘繫不得解脫。然證此心有遲疾。有聞法一念便得無心者。有至十信十住十行十回向乃得無心者。長短得無心乃住。更無可修可證。實無所得。真實不虛。一念而得。與十地而得者。功用恰齊。更無深淺。只是歷劫枉受辛勤耳。造惡造善皆是著相。著相造惡枉受輪迴。著相造善枉受勞苦。總不如言下便自認取本法。此法即心。心外無法。此心即法。法外無心。心自無心。亦無無心者。將心無心。心卻成有。默契而已。絕諸思議。故曰言語道斷心行處滅。此心是本源清凈佛。人皆有之。蠢動含靈與諸佛菩薩一體不
【現代漢語翻譯】 現代漢語譯本：不敢進入這種法門的人，是害怕落入空無一物，沒有可以停靠的地方。他們像站在懸崖邊上一樣，望而卻步。他們通常廣泛地尋求知識和見解。因此，求知見的人多如牛毛，而悟道的人卻少如麟角。文殊菩薩代表著真理（當理），普賢菩薩代表著實踐（當行）。真理指的是真空無礙的道理，實踐指的是離相無盡的修行。觀音菩薩代表著大慈悲，勢至菩薩代表著大智慧。維摩（Vimalakirti）的意思是凈名，凈指的是自性，名指的是現象。自性和現象沒有區別，所以被稱為凈名。諸大菩薩所代表的品質，每個人都具備。不離開當下這一念心去領悟，就是真諦。現在學道的人，不向自己的心中去領悟，卻在心外執著于現象，追求外在的境界，這都與道背道而馳。恒河沙的數量，佛說是沙子，諸佛菩薩、釋梵諸天走過，沙子也不會高興；牛羊蟲蟻踐踏而行，沙子也不會憤怒；珍寶馨香，沙子也不會貪戀；糞尿臭穢，沙子也不會厭惡。這顆心就是無心之心，遠離一切現象。眾生和諸佛之間，更沒有差別。只要能夠做到無心，就是究竟。學道的人如果不當下直接做到無心，累劫修行最終也無法成道，會被三乘的功行所束縛，無法解脫。然而，證得這顆心有快慢之分。有的人聽聞佛法，一念之間就能達到無心；有的人要經歷十信、十住、十行、十回向才能達到無心。無論時間長短，只要達到無心就停止，不再有可以修行和可以證悟的，實際上也沒有什麼可以得到的，真實不虛。一念之間證得，與十地菩薩證得，功用完全一樣，沒有深淺之分，只是白白地經歷了漫長歲月的辛勤而已。造惡造善都是執著于現象。執著于現象造惡，白白地遭受輪迴；執著于現象造善，白白地遭受勞苦。總不如當下就認識到本來的佛法。這個佛法就是心，心外沒有佛法。這顆心就是佛法，佛法外沒有心。心自然是無心的，也沒有一個無心的人。用有心去追求無心，心反而變成了有。只能默默地領會，斷絕一切思議。所以說，『言語道斷，心行處滅』。這顆心是本源清凈的佛，每個人都具備，所有會動的生物和諸佛菩薩都是一體的。 文殊(Manjusri)：代表智慧的菩薩 普賢(Samantabhadra)：代表實踐的菩薩 觀音(Avalokiteśvara)：代表慈悲的菩薩 勢至(Mahāsthāmaprāpta)：代表力量的菩薩 維摩(Vimalakirti)：一位著名的在家菩薩
【English Translation】 English version: Those who dare not enter this Dharma are afraid of falling into emptiness, having nowhere to rest. They retreat as if standing on the edge of a cliff. They usually seek knowledge and views extensively. Therefore, those who seek knowledge and views are as numerous as hairs, while those who attain enlightenment are as rare as horns. Manjusri (Manjusri: Bodhisattva representing wisdom) represents reason, and Samantabhadra (Samantabhadra: Bodhisattva representing practice) represents practice. Reason refers to the principle of emptiness and unobstructedness, and practice refers to the endless practice of detachment from appearances. Avalokiteśvara (Avalokiteśvara: Bodhisattva representing compassion) represents great compassion, and Mahāsthāmaprāpta (Mahāsthāmaprāpta: Bodhisattva representing power) represents great wisdom. Vimalakirti (Vimalakirti: A famous lay Bodhisattva) means 'pure name.' 'Pure' refers to nature, and 'name' refers to appearance. Nature and appearance are not different, so it is called 'pure name.' The qualities represented by the great Bodhisattvas are possessed by everyone. To realize it without leaving this one thought of the present moment is the true meaning. Now, those who study the Way do not seek to realize it within their own minds, but instead cling to appearances outside the mind and pursue external realms, which is contrary to the Way. The number of the Ganges sands, the Buddha said, is sand. When Buddhas, Bodhisattvas, Sakra, Brahma, and other gods walk over it, the sand is not happy. When cattle, sheep, insects, and ants trample on it, the sand is not angry. The sand is not greedy for treasures and fragrances, nor does it dislike filth and foulness. This mind is the mind of no-mind, detached from all appearances. There is no difference between sentient beings and Buddhas. As long as one can achieve no-mind, that is the ultimate. If those who study the Way do not directly achieve no-mind, they will not be able to attain enlightenment even after kalpas of practice, and they will be bound by the merits and practices of the Three Vehicles and unable to be liberated. However, there are differences in the speed of realizing this mind. Some attain no-mind in a single thought upon hearing the Dharma, while others attain no-mind only after going through the ten faiths, ten abodes, ten practices, and ten dedications. Whether it is a long or short time, stop when you reach no-mind. There is nothing more to cultivate or realize, and there is actually nothing to be gained. It is true and not false. The merit and function of attaining it in a single thought is exactly the same as that of attaining it in the tenth ground. It is just that one has suffered hardship in vain for countless kalpas. Creating evil and creating good are both attachments to appearances. Creating evil with attachment to appearances is to suffer in vain in reincarnation. Creating good with attachment to appearances is to suffer in vain. It is better to recognize the original Dharma directly in the present moment. This Dharma is the mind, and there is no Dharma outside the mind. This mind is the Dharma, and there is no mind outside the Dharma. The mind is naturally no-mind, and there is no one who is no-mind. Using the mind to seek no-mind, the mind becomes existent. It can only be understood silently, cutting off all thoughts and deliberations. Therefore, it is said, 'The path of language is cut off, and the activity of the mind ceases.' This mind is the originally pure Buddha, which everyone possesses. All moving creatures are one with the Buddhas and Bodhisattvas.
異。只為妄想分別造種種業果。本佛上實無一物。虛通寂靜。明妙安樂而已。深自悟入。直下便是。圓滿具足更無所欠。縱使三隻精進修行歷諸地位。及一念證時。只證元來自佛。向上更不添得一物。卻觀歷劫功用。總是夢中妄為。故如來云。我于阿耨菩提實無所得。若有所得。然燈佛則不與我授記。又云。是法平等。無有高下。是名菩提。即此本源清凈心。與眾生諸佛世界山河。有相無相遍十方界。一切平等無彼我相。此本源清凈心。常自圓明遍照。世人不悟。只認見聞覺知為心。為見聞覺知所覆。所以不睹精明本體。但直下無心。本體自現。如大日輪升于虛空遍照十方更無障礙。故學道人唯認見聞覺知施為動作。空卻見聞覺知。即心路絕無入處。但于見聞覺知處認本心。然本心不屬見聞覺知。亦不離見聞覺知。但莫于見聞覺者上起見解。亦莫于見聞覺知上動念。亦莫離見聞覺知覓心。亦莫舍見聞覺知取法。不即不離。不住不著。縱橫自在無非道場。世人聞道。諸佛皆傳心法。將謂心上別有一法可證可取。遂將心覓法。不知心即是法法即是心。不可將心更求於心。歷千萬劫終無得日。不如當下無心。便是本法。如力士迷額內珠向外求覓。周行十方終不能得。智者指之當時自見本珠如故。故學道人迷自本心不認為佛。
【現代漢語翻譯】 現代漢語譯本： 差別。只因爲虛妄的念頭和分別心，造作種種業報。本來佛性上實際上沒有一物，空虛通達，寂靜無為，光明玄妙，安寧快樂罷了。深刻地自我領悟，當下就是，圓滿具足，更沒有什麼欠缺。縱然經歷無數劫精進修行，經歷各種階位，以及一念證悟的時候，也只是證悟了原本就是佛的自性，向上再也新增不了一物。回頭看歷劫的功用，總是在夢中虛妄作為。所以如來說：『我對於阿耨多羅三藐三菩提（無上正等正覺）實際上沒有得到什麼。如果有所得，燃燈佛（過去佛名）就不會給我授記。』又說：『這個法是平等的，沒有高下之分，這就叫做菩提（覺悟）。』就是這個本源清凈心，與眾生、諸佛、世界、山河，有形的無形的，遍佈十方世界，一切平等，沒有彼此的分別。這個本源清凈心，常常自己圓滿光明，普遍照耀。世人不覺悟，只把見聞覺知當作心，被見聞覺知所覆蓋，所以不能見到精明的心體。只要當下無心，心體自然顯現，就像太陽升到虛空中，普遍照耀十方，更沒有障礙。所以學道的人只在見聞覺知、施為動作上用心，如果能空掉見聞覺知，心路就斷絕，沒有進入的地方。只要在見聞覺知處認識本心，然而本心不屬於見聞覺知，也不離開見聞覺知。只要不在見聞覺知上產生見解，也不要在見聞覺知上動念頭，也不要離開見聞覺知去尋找心，也不要捨棄見聞覺知去求取法。不即不離，不住不著，縱橫自在，無處不是道場。世人聽說，諸佛都傳授心法，就以為心上另外有一法可以證悟可以求取，於是就用心去尋找法，不知道心就是法，法就是心，不可以用心再去求心，經歷千萬劫也不會有得到的一天。不如當下無心，就是根本的法。就像力士迷失了額頭內的寶珠，向外求覓，走遍十方也不能得到。智者指點他，當時就自己看見了本來的寶珠。所以學道的人迷失了自己的本心，不認為自己是佛。
【English Translation】 English version: Differences arise only from deluded thoughts and discriminations, creating various karmic consequences. In reality, there is nothing on the original Buddha-nature; it is empty, pervading, tranquil, wonderfully bright, peaceful, and joyful. Deeply realize this yourself, and it is right here and now, complete and perfect, lacking nothing. Even if one diligently cultivates through countless kalpas (aeons), passing through various stages, and at the moment of enlightenment, one only realizes the original self-Buddha. Nothing more can be added. Looking back at the efforts of countless kalpas, they are all illusory actions in a dream. Therefore, the Tathagata (Buddha) said, 'I actually obtained nothing from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). If I had obtained something, Dipamkara Buddha (a past Buddha) would not have given me a prediction of Buddhahood.' He also said, 'This Dharma (teaching) is equal, without high or low. This is called Bodhi (enlightenment).' This original pure mind, together with sentient beings, all Buddhas, worlds, mountains, and rivers, whether with form or without form, pervades the ten directions. Everything is equal, without any sense of self or other. This original pure mind is always self-illuminating and universally shining. People in the world do not realize this, only recognizing seeing, hearing, feeling, and knowing as the mind, and are covered by seeing, hearing, feeling, and knowing, so they do not see the bright essence of the original substance. But if one is simply without mind, the original substance will naturally appear, like the great sun rising in the empty sky, universally illuminating the ten directions without any obstruction. Therefore, those who study the Way only focus on seeing, hearing, feeling, knowing, acting, and moving. If one can empty seeing, hearing, feeling, and knowing, the path of the mind is cut off, and there is no place to enter. Just recognize the original mind in the place of seeing, hearing, feeling, and knowing. However, the original mind does not belong to seeing, hearing, feeling, and knowing, nor is it separate from seeing, hearing, feeling, and knowing. Just do not generate views on seeing, hearing, feeling, and knowing, nor generate thoughts on seeing, hearing, feeling, and knowing, nor seek the mind apart from seeing, hearing, feeling, and knowing, nor abandon seeing, hearing, feeling, and knowing to grasp the Dharma. Neither identical nor separate, neither dwelling nor attached, freely and naturally, everywhere is a Bodhimanda (place of enlightenment). People in the world hear that all Buddhas transmit the mind Dharma, and think that there is another Dharma on the mind that can be realized and grasped, so they use the mind to seek the Dharma, not knowing that the mind is the Dharma, and the Dharma is the mind. One cannot use the mind to seek the mind again. Through millions of kalpas, there will never be a day of attainment. It is better to be without mind in the present moment, which is the fundamental Dharma. It is like a strong man who loses the pearl within his forehead and seeks it externally, traveling throughout the ten directions but never finding it. A wise man points it out, and then he sees the original pearl as it was. Therefore, those who study the Way are deluded about their own original mind, not recognizing themselves as Buddhas.
遂向外求覓起功用行。依次第證。歷劫勤求永不成道。不如當下無心。決定知一切法。本無所有亦無所得。無依無住。無能無所。不動妄念便證菩提。及證道時只證本心佛。歷劫功用並是虛修。如力士得珠時。只得本額珠。不關向外求覓之力。故佛言。我于阿耨菩提實無所得。恐人不信故引五眼所見五語所言。真實不虛是第一義諦。
學道人莫疑四大為身。四大無我。我亦無主。故知此身無我亦無主。五陰為心。五陰無我亦無主。故知此心無我亦無主。六根六塵六識和合生滅亦復如是。十八界既空。一切皆空。唯有本心蕩然清凈。有識食有智食。四大之身饑瘡為患。隨順給養不生貪著。謂之智食。恣情取味妄生分別。惟求適口不生厭離。謂之識食。聲聞者。因聲得悟。故謂之聲聞。但不了自心。于聲教上起解。或因神通。或因瑞相。言語運動。聞有菩提涅槃三僧只劫修成佛道。皆屬聲聞道。謂之聲聞佛。唯直下頓了自心。本來是佛。無一法可得。無一行可修。此是無上道。此是真如佛。學道人。只怕一念有。即與道隔矣。唸唸無相念念無為。即是佛。學道人若欲得成佛。一切佛法總不用學。唯學無求無著。無求即心不生。無著即心不滅。不生不滅即是佛。八萬四千法門對八萬四千煩惱。只是教化接引門。本無一
【現代漢語翻譯】 現代漢語譯本 於是便向外尋求，希望通過修行來獲得成就。依照次第去證悟，經歷漫長的劫數勤奮追求，也永遠無法成道。不如當下就做到心中無念，就能確定地知道一切法，本來就是一無所有，也沒有什麼可以得到的。無所依賴，無所執著，沒有能動者，也沒有所動者。不動妄念，就能證得菩提（覺悟）。以及證道的時候，只是證得了本來的心佛。經歷劫數的修行都是虛假的。就像力士得到寶珠的時候，只是得到了自己額頭上的寶珠，與向外尋求的力量無關。所以佛說：『我對於阿耨菩提（無上正等正覺）實際上沒有什麼可以得到的。』 恐怕人們不相信，所以引用五眼（肉眼、天眼、慧眼、法眼、佛眼）所見，五語（身語、口語、意語、智語、如實語）所說，真實不虛，這是第一義諦（最高的真理）。
學道的人不要懷疑四大（地、水、火、風）是身體。四大沒有『我』，『我』也沒有主宰。所以知道這個身體沒有『我』也沒有主宰。五陰（色、受、想、行、識）是心，五陰沒有『我』也沒有主宰。所以知道這個心沒有『我』也沒有主宰。六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）、六識（眼識、耳識、鼻識、舌識、身識、意識）和合生滅也是這樣。十八界（六根、六塵、六識）既然空了，一切就都空了。只有本心坦蕩清凈。有識食，有智食。四大組成的身體以飢餓瘡痍為患，隨順著供給養護，不生貪戀執著，這叫做智食。放縱情感選取滋味，妄生分別，只求適口，不生厭惡遠離，這叫做識食。聲聞（聽聞佛法而悟道者），因為聽聞聲音而得到覺悟，所以叫做聲聞。只是不瞭解自己的心，在聲教（佛的教誨）上產生理解，或者因為神通，或者因為瑞相，言語運動，聽說有菩提涅槃，要經歷三僧祇劫（極長的時間）修成佛道，都屬於聲聞道，叫做聲聞佛。只有當下直接了悟自己的心，本來就是佛，沒有一法可以得到，沒有一行可以修行，這是無上道，這是真如佛。學道的人，只怕一念執著于『有』，就與道隔開了。唸唸無相，唸唸無為，就是佛。學道的人如果想要成佛，一切佛法總都不用學，只學無求無著。無求，就是心不生；無著，就是心不滅。不生不滅就是佛。八萬四千法門對應八萬四千煩惱，只是教化接引的方便之門，本來沒有一法。
【English Translation】 English version Then they seek externally, hoping to achieve through meritorious conduct. They try to attain enlightenment step by step, diligently striving through countless kalpas, but they will never achieve the Dao. It is better to be without mind in the present moment, and then one can definitively know that all dharmas are fundamentally without substance and without anything to be gained. Without reliance, without attachment, without an actor, without an act. Without moving deluded thoughts, one will attain Bodhi (enlightenment). And when attaining the Dao, one only attains the original mind Buddha. Meritorious conduct through countless kalpas is all in vain. It is like a strong man obtaining a pearl; he only obtains the pearl that was already on his forehead, and it has nothing to do with the effort of seeking externally. Therefore, the Buddha said: 'In Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), I actually obtained nothing.' Fearing that people would not believe, he cited what was seen by the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) and what was spoken by the five voices (body speech, mouth speech, mind speech, wisdom speech, truthful speech), which are true and not false, and this is the ultimate truth (the highest truth).
Those who study the Dao should not doubt that the four great elements (earth, water, fire, wind) are the body. The four great elements have no 'self,' and the 'self' has no master. Therefore, know that this body has no 'self' and no master. The five skandhas (form, feeling, perception, volition, consciousness) are the mind, and the five skandhas have no 'self' and no master. Therefore, know that this mind has no 'self' and no master. The arising and ceasing of the union of the six roots (eye, ear, nose, tongue, body, mind), the six dusts (form, sound, smell, taste, touch, dharma), and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are also like this. Since the eighteen realms (six roots, six dusts, six consciousnesses) are empty, everything is empty. Only the original mind is vast and pure. There is consciousness-food and wisdom-food. The body composed of the four great elements suffers from hunger and sores. Following and providing nourishment without generating greed or attachment is called wisdom-food. Indulging in emotions and selecting flavors, falsely generating discriminations, only seeking what is pleasing to the palate without generating aversion or detachment, is called consciousness-food. Sravakas (those who attain enlightenment by hearing the Buddha's teachings) attain enlightenment through hearing sounds, so they are called Sravakas. They simply do not understand their own minds, and they generate understanding based on the teachings. Or because of supernatural powers, or because of auspicious signs, speech and movement, hearing about Bodhi and Nirvana, and cultivating the Buddha-path for three asamkhya kalpas (extremely long periods of time), all belong to the Sravaka path, and they are called Sravaka Buddhas. Only by directly and immediately realizing that one's own mind is originally Buddha, without a single dharma to be obtained and without a single practice to be cultivated, is this the unsurpassed Dao, this is the Tathagata Buddha. Those who study the Dao are only afraid of clinging to a single thought of 'existence,' and then they are separated from the Dao. Thought after thought without form, thought after thought without action, is Buddha. If those who study the Dao want to become Buddha, they do not need to study all the Buddha-dharmas; they only need to study non-seeking and non-attachment. Non-seeking means the mind does not arise; non-attachment means the mind does not cease. Non-arising and non-ceasing is Buddha. The eighty-four thousand Dharma-gates correspond to the eighty-four thousand afflictions; they are only expedient means for teaching and guiding, and there is originally not a single dharma.
切法。離即是法。知離者是佛。但離一切煩惱。是無法可得。學道人若欲得知要訣。但莫於心上著一物。言佛真法身猶若虛空。此是喻法身即虛空。虛空即法身。常人謂法身遍虛空處。虛空中含容法身。不知法身即虛空虛空即法身也。若定言有虛空。虛空不是法身。若定言有法身。法身不是虛空。但莫作虛空解。虛空即法身。莫作法身解。法身即虛空。虛空與法身無異相。佛與眾生無異相。生死與涅槃無異相。煩惱與菩提無異相。離一切相即是佛。凡夫取境。道人取心。心境雙忘乃是真法。忘境猶易忘心至難。人不敢忘心。恐落空無撈摸處。不知空本無空。唯一真法界耳。此靈覺性無始已來與虛空同壽。未曾生未曾滅。未曾有未曾無。未曾穢未曾凈。未曾喧未曾寂。未曾少未曾老。無方所無內外。無數量無形相。無色像無音聲。不可覓不可求。不可以智慧識。不可以言語取。不可以境物會。不可以功用到。諸佛菩薩與一切蠢動含靈。同此大涅槃性。性即是心。心即是佛。佛即是法。一念離真皆為妄想。不可以心更求於心。不可以佛更求于佛。不可以法更求於法。故學道人直下無心默契而已。擬心即差。以心傳心此為正見。慎勿向外逐境。認境為心。是認賊為子。為有貪嗔癡即立戒定慧。本無煩惱焉有菩提。故祖師云。
【現代漢語翻譯】 現代漢語譯本： 切法（cutting through）。離（detachment）即是法（Dharma，宇宙真理）。知離者是佛（Buddha，覺悟者）。但要遠離一切煩惱，實際上是無法可得的（沒有實在的東西可以獲得）。 學道之人如果想要得知要訣，只要不在心上執著任何事物即可。常說佛的真法身猶如虛空，這只是個比喻，法身就是虛空，虛空就是法身。一般人認為法身遍佈虛空，虛空中包含著法身，卻不知道法身就是虛空，虛空就是法身。如果執意說有虛空，那麼虛空就不是法身；如果執意說有法身，那麼法身就不是虛空。只要不把虛空理解成一般的虛空，虛空就是法身。不要把法身理解成一般的法身，法身就是虛空。虛空與法身沒有差別。佛與眾生沒有差別。生死與涅槃沒有差別。煩惱與菩提沒有差別。遠離一切表象就是佛。 凡夫執著于外在的境界，修道之人執著于內在的心。心與境都忘卻才是真正的佛法。忘掉外境還比較容易，忘掉內在的心卻非常困難。人們不敢忘掉心，是害怕落入空無一物、無處可抓的狀態。卻不知道空性本來就不是空無，而是一個唯一的真法界。這種靈覺的本性，從無始以來就與虛空同壽，不曾生，不曾滅，不曾有，不曾無，不曾污穢，不曾清凈，不曾喧鬧，不曾寂靜，不曾年少，不曾衰老，沒有方位，沒有內外，沒有數量，沒有形狀，沒有顏色，沒有聲音，不可尋找，不可追求，不能用智慧去認識，不能用言語去表達，不能用外在的境物去體會，不能用功用去達到。諸佛菩薩與一切有生命的眾生，都具有這種大涅槃的本性。本性就是心，心就是佛，佛就是法。一念偏離真如，就都是妄想。不能用（妄）心再去尋求（真心），不能用（妄）佛再去尋求（真佛），不能用（妄）法再去尋求（真法）。所以學道之人，直接達到無心，默默地領悟就可以了。如果動了念頭想要用心去理解，那就錯了。以心傳心，這才是正確的見解。千萬不要向外追逐外在的境界，把外境當成自己的心，這就像是認賊作子。因為有了貪嗔癡，所以才設立戒定慧。本來就沒有煩惱，哪裡會有菩提呢？所以祖師說。
【English Translation】 English version: Cutting through. Detachment is Dharma (the universal truth). Knowing detachment is Buddha (the enlightened one). But detaching from all afflictions means there is actually nothing to be attained (no substantial thing to be gained). If a student of the Way wants to know the essential secret, simply do not attach to anything in the mind. It is often said that the true Dharmakaya (Dharma body) of the Buddha is like empty space. This is just a metaphor. Dharmakaya is empty space, and empty space is Dharmakaya. Ordinary people think that the Dharmakaya pervades empty space, and empty space contains the Dharmakaya, but they do not know that Dharmakaya is empty space, and empty space is Dharmakaya. If you insist that there is empty space, then empty space is not Dharmakaya. If you insist that there is Dharmakaya, then Dharmakaya is not empty space. Just do not understand empty space as ordinary emptiness; empty space is Dharmakaya. Do not understand Dharmakaya as ordinary Dharmakaya; Dharmakaya is empty space. Empty space and Dharmakaya are not different. Buddha and sentient beings are not different. Samsara (birth and death) and Nirvana are not different. Afflictions and Bodhi (enlightenment) are not different. Detaching from all appearances is Buddha. Ordinary people cling to external realms, while practitioners cling to the internal mind. When both mind and realm are forgotten, that is the true Dharma. Forgetting external realms is easier, but forgetting the internal mind is very difficult. People do not dare to forget the mind because they are afraid of falling into emptiness where there is nothing to grasp. They do not know that emptiness is fundamentally not empty; it is the one true Dharmadhatu (Dharma realm). This spiritual awareness, from beginningless time, has the same lifespan as empty space. It has never been born, never been destroyed, never existed, never not existed, never been defiled, never been pure, never been noisy, never been silent, never been young, never been old, has no location, no inside or outside, no quantity, no form, no color, no sound, cannot be found, cannot be sought, cannot be known by wisdom, cannot be expressed by language, cannot be understood by external things, cannot be attained by effort. All Buddhas and Bodhisattvas, and all living beings, share this great Nirvana nature. This nature is mind, mind is Buddha, and Buddha is Dharma. A single thought that deviates from the truth is all delusion. You cannot use the (deluded) mind to seek the (true) mind, you cannot use the (deluded) Buddha to seek the (true) Buddha, and you cannot use the (deluded) Dharma to seek the (true) Dharma. Therefore, students of the Way should directly attain no-mind and silently realize it. If you try to understand with the mind, you are mistaken. Transmitting mind with mind, this is the correct view. Be careful not to chase after external realms and mistake them for your mind; this is like recognizing a thief as your son. Because there are greed, anger, and ignorance, precepts, concentration, and wisdom are established. Originally, there were no afflictions, so where would Bodhi come from? Therefore, the Patriarch said.
佛說一切法。為除一切心。我無一切心。何用一切法。本源清凈佛上。更不著一物。譬如虛空雖以無量珍寶莊嚴終不能住。佛性同虛空。雖以無量功德智慧莊嚴終不能住。但迷本性轉不見耳。所謂心地法門。萬法皆依此心建立。遇境即有無境即無。不可於凈性上轉作境解。所言定慧。鑒用歷歷。寂寂惺惺見聞覺知。皆是境上作解。暫為中下根人說即得。若欲親證皆不可作如此見解。儘是境法有沒處沒于有地。但於一切法不作有無見。即見法也。
九月一日師謂休曰。自達摩大師到中國。唯說一心唯傳一法。以佛傳佛不說余佛。以法傳法不說余法。法即不可說之法。佛即不可取之佛。乃是本源清凈心也。唯此一事實。餘二則非真。般若為慧。此慧即無相本心也。凡夫不趣道。唯恣六情乃行六道。學道人一念計生死即落魔道。一念起諸見即落外道。見有生趣其滅。即落聲聞道。不見有生唯見有滅。即落緣覺道。法本不生今亦無滅。不起二見不厭不欣。一切諸法唯是一心。然後乃為佛乘也。凡夫皆逐境生心。心遂欣厭。若欲無境當忘其心。心忘即境空。境空即心滅。若不忘心而但除境。境不可除。只益紛擾。故萬法唯心。心亦不可得。復何求哉。學般若人不見有一法可得。絕意三乘。唯一真實。不可證得。謂我能證能
【現代漢語翻譯】 現代漢語譯本： 佛陀開示一切法，是爲了去除一切妄心。如果我心中沒有妄念，又何需一切法呢？本源清凈的佛性之上，不應執著任何事物。譬如虛空，即使用無量的珍寶來莊嚴，最終也不能停留。佛性如同虛空，即使用無量的功德智慧來莊嚴，最終也不能停留。只是因為迷惑了本性，反而看不見罷了。這就是所謂的心地法門，萬法都依此心而建立。遇到外境就產生，沒有外境就沒有。不可在清凈的自性上，轉而產生對外境的理解。所說的定和慧，明明白白地覺察運用，寂靜之中保持清醒，見聞覺知，都是在對外境的理解上做功夫。暫時為中下根器的人說可以，如果想要親自證悟，都不可作如此見解。這些都是外境之法，有消失的時候，消失在有形的地方。只要對一切法不作有無的分別見解，就是見到法了。
九月一日，師父對休說：『自從達摩大師來到中國，只說一心，只傳一法。以佛傳佛，不說其他的佛；以法傳法，不說其他的法。法就是不可說的法，佛就是不可取的佛。乃是本源清凈的心啊。只有這一件事是真實的，其餘兩種都不是真實的。般若就是智慧，這種智慧就是無相的本心啊。凡夫不趨向于道，只是放縱六根，於是行於六道。學道的人，一念之間計較生死，就落入魔道；一念之間生起各種見解，就落入外道。見到有生而追求其滅，就落入聲聞道；不見有生，只見到有滅，就落入緣覺道。法本來不生，現在也沒有滅。不生起兩種對立的見解，不厭惡也不欣喜。一切諸法，唯一是心。然後才是佛乘啊。』凡夫都隨著外境而生心，心就產生欣喜和厭惡。如果想要沒有外境，就應當忘記自己的心。心忘記了，外境就空了；外境空了，心也就滅了。如果不忘記心，而只是去除外境，外境是無法去除的，只會增加紛擾。所以萬法唯心，心也是不可得的，又有什麼可以追求的呢？學般若的人，不見有一法可以得到，斷絕了對三乘的執著，唯一真實，不可證得。如果認為我能夠證得，能
【English Translation】 English version: The Buddha spoke of all Dharmas (teachings, principles) to eliminate all minds (deluded thoughts). If I have no mind, what use is there for all Dharmas? On the original pure Buddha-nature, one should not attach to anything. For example, even if the empty space is adorned with immeasurable treasures, they cannot stay there permanently. The Buddha-nature is like empty space; even if it is adorned with immeasurable merits and wisdom, it cannot stay there permanently. It is only because one is deluded about one's original nature that one cannot see it. This is the so-called Dharma-door of the mind-ground, upon which all Dharmas are established. It arises when encountering an object, and ceases when there is no object. One should not, on the pure nature, turn to understanding objects. What is said about Samadhi (concentration) and Prajna (wisdom) is that awareness is clear and distinct in its function, silent and yet awake. Seeing, hearing, perceiving, and knowing are all interpretations based on objects. It is acceptable to speak of these temporarily for people of middle and lower capacity. If one wishes to personally realize the truth, one should not have such views. These are all object-Dharmas, which have a place to disappear, disappearing in the realm of existence. Only by not having views of existence or non-existence towards all Dharmas can one see the Dharma.
On the first day of September, the Master said to Xiu: 'Since Bodhidharma (the first patriarch of Zen Buddhism in China) came to China, he only spoke of the One Mind and only transmitted the One Dharma. He transmitted Buddha with Buddha, not speaking of other Buddhas; he transmitted Dharma with Dharma, not speaking of other Dharmas. Dharma is the Dharma that cannot be spoken of, and Buddha is the Buddha that cannot be grasped. It is the original pure mind. Only this one fact is true; the other two are not true. Prajna is wisdom; this wisdom is the formless original mind. Ordinary people do not go towards the Way (Tao), but indulge in the six senses and thus walk the six paths (of reincarnation). A practitioner who calculates birth and death in one thought falls into the demonic path. A practitioner who gives rise to various views in one thought falls into the heretical path. Seeing birth and pursuing its cessation falls into the Sravaka (Hearer) path. Not seeing birth but only seeing cessation falls into the Pratyekabuddha (Solitary Realizer) path. The Dharma originally does not arise, and now it does not cease. Not giving rise to dualistic views, neither disliking nor rejoicing, all Dharmas are only the One Mind. Only then is it the Buddha-vehicle.' Ordinary people all give rise to mind following objects, and the mind then produces joy and aversion. If one wants to have no objects, one should forget one's mind. When the mind is forgotten, the object is empty; when the object is empty, the mind also ceases. If one does not forget the mind but only removes the object, the object cannot be removed and will only increase confusion. Therefore, all Dharmas are only mind, and the mind is also unattainable. What else is there to seek? A person who studies Prajna does not see a single Dharma that can be obtained, cuts off attachment to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and the only truth is unattainable. If one thinks 'I can attain, I can'
得。皆增上慢人。法華會上拂衣而去者。皆斯徒也。故佛言。我于菩提實無所得默契而已。凡人臨欲終時。但觀五蘊皆空四大無我。真心無相不去不來。生時性亦不來。死時性亦不去。湛然圓寂心境一如。但能如是。直下頓了。不為三世所拘繫。便是出世人也。切不得有分毫趣向。若見善相諸佛來迎及種種現前。亦無心隨去。若見惡相種種現前。亦無心怖畏。但自忘心。同於法界。便得自在。此即是要節也。
十月八日。師謂休曰。言化城者。二乘及十地等覺妙覺。皆是權立接引之教。併爲化城。言寶所者。乃真心本佛自性之寶。此寶不屬情量。不可建立。無佛無眾生。無能無所。何處有城。若問此既是化城。何處為寶所。寶所不可指。指即有方所。非真寶所也。故云在近而已。不可定量言之。但當體會契之即是。言闡提者。信不具也。一切六道眾生乃至二乘不信有佛果。皆謂之斷善根闡提。菩薩者。深信有佛法。不見有大乘小乘。佛與眾生同一法性。乃謂之善根闡提。大抵因聲教而悟者。謂之聲聞。觀因緣而悟者。謂之緣覺。若不向自心中悟。雖至成佛。亦謂之聲聞佛。學道人多於教法上悟。不於心法上悟。雖歷劫修行。終不是本佛。若不於心悟。乃至於教法上悟。即輕心重教。遂成逐塊忘于本心。故但契本
【現代漢語翻譯】 現代漢語譯本：他們都是增上慢的人。《法華經》會上拂袖離去的人，都是這一類人。所以佛說：『我對於菩提實際上什麼也沒有得到，只是默默地契合罷了。』凡人在臨終的時候，只要觀照五蘊皆空，四大無我，真心無相，不來不去。生的時候自性也不來，死的時候自性也不去。清澈寂靜，心境如一。只要能夠這樣，當下頓悟，不被過去、現在、未來三世所拘束，便是出世之人。千萬不能有絲毫的追求和執著。如果見到好的景象，諸佛前來迎接，以及種種瑞相顯現，也不要動心跟隨而去。如果見到惡的景象，種種恐怖的現象顯現，也不要動心害怕。只要忘記自己的心，與法界融為一體，便能得到自在。這就是最重要的關鍵。
十月初八，老師對休說：『所說的化城（huà chéng，比喻虛幻不實的目標），二乘（èr chéng，聲聞乘和緣覺乘）以及十地（shí dì，菩薩修行過程中的十個階段）等覺（děng jué，接近佛的覺悟程度）妙覺（miào jué，最高的覺悟程度），都是權宜設立的接引教化，都屬於化城。』所說的寶所（bǎo suǒ，比喻最終的涅槃境界），就是真心本佛自性的寶藏。這個寶藏不屬於情識思量，不可建立，沒有佛也沒有眾生，沒有能也沒有所，哪裡會有城呢？如果問既然這是化城，哪裡是寶所呢？寶所不可指明，指明就有了方位處所，不是真正的寶所。所以說就在眼前，不可用數量來衡量，只要體會契合就是了。』所說的闡提（chǎn tí，斷善根的人），就是不具足信心。一切六道眾生乃至二乘，不相信有佛果，都稱為斷善根闡提。菩薩（pú sà，立志成佛的修行者），深信有佛法，不見有大乘小乘，佛與眾生同一法性，就稱為善根闡提。大抵因為聽聞聲教而悟道的，稱為聲聞（shēng wén，聽聞佛法而悟道的人）。觀察因緣而悟道的，稱為緣覺（yuán jué，觀察事物因緣而悟道的人）。如果不向自己的心中去悟，即使成了佛，也稱為聲聞佛。學道的人多在教法上悟道，不在心法上悟道，即使經歷無數劫的修行，終究不是本來的佛。如果不從心上悟道，乃至於從教法上悟道，就是輕視心而重視教，於是就成了追逐土塊而忘記了本心。所以只要契合本心。
【English Translation】 English version: They are all people of increased arrogance. Those who拂衣而去 (fú yī ér qù, brushed their sleeves and left in anger) at the assembly of the Lotus Sutra are all of this kind. Therefore, the Buddha said, 'In reality, I have obtained nothing in regard to Bodhi (pú tí, enlightenment); it is merely a tacit understanding.' When ordinary people are about to die, they should simply contemplate that the five Skandhas (wǔ yùn, the five aggregates of existence) are all empty, the four great elements (sì dà, earth, water, fire, and wind) are without self, the true mind is without form, neither going nor coming. At birth, the nature does not come; at death, the nature does not go. Clear and still, perfect and tranquil, mind and境 (jìng, realm) are one. If one can be like this, one will have a direct and sudden awakening, not bound by the three times (sān shì, past, present, and future), and will be a person who has transcended the world. One must not have the slightest inclination or attachment. If one sees auspicious signs, such as Buddhas coming to greet one, and various manifestations appearing, one should not be moved to follow them. If one sees inauspicious signs, such as various terrifying phenomena appearing, one should not be moved to fear them. Simply forget one's own mind and become one with the Dharmadhatu (fǎ jiè, the realm of reality), and one will attain freedom. This is the essential key.
On the eighth day of the tenth month, the teacher said to Xiu, 'The so-called 化城 (huà chéng, illusory city), the Two Vehicles (èr chéng, Śrāvakayāna and Pratyekabuddhayāna) and the Ten Bhumis (shí dì, ten stages of Bodhisattva practice), Almost Perfect Enlightenment (děng jué, one stage before perfect enlightenment) and Wonderful Enlightenment (miào jué, perfect enlightenment) are all expedient teachings established for guidance and are all 化城 (huà chéng, illusory city). The so-called 寶所 (bǎo suǒ, treasure place) is the treasure of the true mind, the original Buddha-nature. This treasure does not belong to emotional thought, cannot be established, has no Buddha and no sentient beings, no able and no 所 (suǒ, that which is acted upon). Where would there be a city? If you ask, since this is an 化城 (huà chéng, illusory city), where is the 寶所 (bǎo suǒ, treasure place)? The 寶所 (bǎo suǒ, treasure place) cannot be pointed out; to point it out would be to give it a location, and it would not be the true 寶所 (bǎo suǒ, treasure place). Therefore, it is said to be near at hand, but cannot be quantified. Simply experience and accord with it. The so-called 闡提 (chǎn tí, icchantika) is one who lacks faith. All sentient beings in the six realms, even those of the Two Vehicles (èr chéng, Śrāvakayāna and Pratyekabuddhayāna), who do not believe in the fruit of Buddhahood, are called 闡提 (chǎn tí, icchantika) who have severed their roots of goodness. A Bodhisattva (pú sà, enlightenment being) deeply believes in the Buddha Dharma (fó fǎ, the teachings of the Buddha), does not see a Great Vehicle (dà chéng, Mahayana) or a Small Vehicle (xiǎo chéng, Hinayana), and sees that the Buddha and sentient beings share the same Dharma-nature (fǎ xìng, the nature of reality); this is called a 闡提 (chǎn tí, icchantika) with roots of goodness. Generally speaking, those who awaken through sound and teaching are called Śrāvakas (shēng wén, hearers of the Buddha's voice). Those who awaken through observing conditions are called Pratyekabuddhas (yuán jué, solitary Buddhas). If one does not awaken within one's own mind, even if one becomes a Buddha, one is still called a Śrāvaka Buddha (shēng wén fó, a Buddha who attained enlightenment through listening to the teachings). Many who study the Dao (dào, the path) awaken to the teachings but not to the mind; even after countless eons of practice, they are still not the original Buddha. If one does not awaken to the mind, but only to the teachings, one will belittle the mind and value the teachings, and thus become one who chases after clods of earth and forgets the original mind. Therefore, one should simply accord with the original mind.'
心不用求法。心即法也。凡人多為境礙心。事礙理。常欲逃境以安心。屏事以存理。不知乃是心礙境理礙事。但令心空境自空。但令理寂事自寂。勿倒用心也。凡人多不肯空心。恐落於空。不知自心本空。愚人除事不除心。智者除心不除事。菩薩心如虛空。一切俱舍。所作福德皆不貪著。然舍有三等。內外身心一切俱舍。猶如虛空無所取著。然後隨方應物。能所皆忘。是為大舍。若一邊行道佈德。一邊旋舍。無希望心。是為中舍。若廣修眾善有所希望。聞法知空。遂乃不著。是為小舍。大舍如火燭在前。更無迷悟。中舍如火燭在傍。或明或暗。小舍如火燭在後。不見坑阱。故菩薩心如虛空。一切俱舍。過去心不可得。是過去舍。現在心不可得。是現在舍。未來心不可得。是未來舍。所謂三世俱舍。自如來付法迦葉已來。以心印心。心心不異。印著空即印不成文。印著物即印不成法。故以心印心。心心不異。能印所印俱難契會。故得者少。然心即無心。得即無得。佛有三身。法身說自性虛通法。報身說一切清凈法。化身說六度萬行法。法身說法。不可以言語音聲形相文字而求。無所說無所證。自性虛通而已。故曰。無法可說是名說法。報身化身皆隨機感現。所說法亦隨事應根以為攝化。皆非真法。故曰。報化非真佛。亦
非說法者。所言同是一精明分為六和合。一精明者。一心也。六和合者。六根也。此六根各與塵合。眼與色合。耳與聲合。鼻與香合。舌與味合。身與觸合。意與法合。中間生六識為十八界。若了十八界無所有。束六和合為一精明。一精明者。即心也。學道人皆知此。但不能免作一精明六和合解。遂被法縛不契本心。如來現世。欲說一乘真法則眾生不信興謗。沒于苦海。若都不說。則墮慳貪。不為眾生溥舍妙道。遂設方便說有三乘。乘有大小。得有淺深。皆非本法。故云。唯有一乘道餘二則非真。然終未能顯一心法。故召迦葉同法座別付一心。離言說法。此一枝法令別行。若能契悟者。便至佛地矣。
問如何是道。如何修行。師云。道是何物。汝欲修行。問諸方宗師相承參禪學道如何。師云。引接鈍根人語。未可依憑。云此即是引接鈍根人語。未審接上根人復說何法。師云。若是上根人。何處更就人覓他。自己尚不可得。何況更別有法當情。不見教中雲。法法何狀。云若如此。則都不要求覓也。師云。若與么則省心力。云如是則渾成斷絕不可是無也。師云。阿誰教他無。他是阿誰。爾擬覓他。云既不許覓。何故又言莫斷他。師云。若不覓便休。即誰教爾斷。爾見目前虛空作么生斷他。云此法可得便同虛空否。師
【現代漢語翻譯】 現代漢語譯本 非說法者：所說的都是將一個精明（jingming）[指一心]分為六個和合（hehe）[指六根]。一個精明，就是一心。六個和合，就是六根。這六根各自與塵境相合：眼與色相合，耳與聲相合，鼻與香相合，舌與味相合，身與觸相合，意與法相合。中間產生六識，成為十八界。如果了悟十八界空無所有，將六個和合收束為一個精明。一個精明，就是心。學道的人都知道這些，但不能免於將『一個精明』和『六個和合』分開理解，於是被法所束縛，不能契合本心。如來（Rulai）[佛的稱號]出現在世間，想要說一乘（yicheng）[唯一的成佛之道]真法，但眾生不相信而加以誹謗，沉沒于苦海。如果什麼都不說，就墮入慳吝，不為眾生普遍施捨妙道。於是設立方便，說有三乘（sancheng）[聲聞乘、緣覺乘、菩薩乘]，乘有大小，得有深淺，都不是根本之法。所以說：『唯有一乘道，其餘二乘則非真。』然而始終未能顯明一心之法。所以召集迦葉（Jiaye）[佛陀的十大弟子之一]同法座，特別付囑一心，以離言說法。這一支法令另行傳佈。如果能夠契悟，便能到達佛地了。
問：如何是道？如何修行？師說：道是什麼東西？你想要修行什麼？問：各方宗師相傳參禪學道，又是如何？師說：那是引導遲鈍根性的人所說的話，不可依憑。問：既然這是引導遲鈍根性的人所說的話，那麼接引上等根性的人又說什麼法？師說：如果是上等根性的人，哪裡還需要向別人尋求？自己尚且不可得，何況還有別的法可以符合心意？不見經教中說：『法法是什麼形狀？』問：如果這樣，那麼就都不需要尋求了？師說：如果這樣，就省了心力。問：這樣就完全斷絕了，難道不是空無所有嗎？師說：是誰教你說它空無所有？它是誰？你打算尋找它嗎？問：既然不許尋找，為什麼又說不要斷絕它？師說：如果不尋找就罷了，是誰教你斷絕它？你看見眼前的虛空，要怎麼斷絕它？問：這個法可以變得和虛空一樣嗎？師
【English Translation】 English version Non-speaker of Dharma: What is spoken is that one essence of intelligence (jingming) [referring to the one mind] is divided into six harmonies (hehe) [referring to the six senses]. The one essence of intelligence is the one mind. The six harmonies are the six senses. These six senses each combine with the dust: the eye combines with form, the ear with sound, the nose with smell, the tongue with taste, the body with touch, and the mind with dharma. In between, the six consciousnesses arise, becoming the eighteen realms. If one understands that the eighteen realms are empty and without substance, one binds the six harmonies into one essence of intelligence. The one essence of intelligence is the mind. All who study the Way know this, but they cannot avoid interpreting 『one essence of intelligence』 and 『six harmonies』 separately, and thus are bound by the Dharma and cannot accord with their original mind. The Tathagata (Rulai) [title of the Buddha] appears in the world, wanting to speak the one vehicle (yicheng) [the only path to Buddhahood] true Dharma, but sentient beings do not believe and slander it, sinking into the sea of suffering. If nothing is said at all, one falls into stinginess, not universally bestowing the wonderful Way upon sentient beings. Therefore, expedient means are established, saying there are three vehicles (sancheng) [Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle], the vehicles having large and small, attainment having shallow and deep, none of which are the fundamental Dharma. Therefore, it is said: 『There is only the one vehicle path, the other two are not true.』 Yet, the Dharma of the one mind has never been fully revealed. Therefore, Kashyapa (Jiaye) [one of the Buddha's ten great disciples] is summoned to share the Dharma seat, and the one mind is specially entrusted, with Dharma spoken apart from words. This branch of the Dharma is to be propagated separately. If one can accord with and awaken to it, one will reach the Buddha-ground.
Question: What is the Dao? How does one cultivate? The Master said: What thing is the Dao? What do you want to cultivate? Question: How do the masters of various schools traditionally practice Chan meditation and study the Dao? The Master said: Those are words to guide people of dull faculties; they are not to be relied upon. Question: Since these are words to guide people of dull faculties, what Dharma is spoken to guide people of superior faculties? The Master said: If they are people of superior faculties, where else would they seek it from others? Even oneself is unattainable; how much more so is there another Dharma that accords with the mind? Have you not seen it said in the teachings: 『What form does Dharma have?』 Question: If that is so, then there is no need to seek at all? The Master said: If that is so, then you save effort. Question: In that case, it becomes complete annihilation; can it be that there is nothing? The Master said: Who taught you to say that it is nothing? Who is it? Do you intend to seek it? Question: Since seeking is not permitted, why do you also say not to cut it off? The Master said: If you do not seek, then it is finished; who taught you to cut it off? You see the empty space before your eyes; how do you cut it off? Question: Can this Dharma become the same as empty space?
云。虛空早晚向爾道有同有異。我暫如此說。爾便曏者里生解。云應是不與人生解耶。師云。我不曾障爾。要且解屬於情。情生則智隔。云曏者里莫生情是否。師云。若不生情。阿誰道是。
問才向和尚處發言。為甚麼便言話墮。師云。汝自是不解語人。有甚麼墮負。
問向來如許多言說皆是抵敵語。都未曾有實法指示於人。師云。實法無顛倒。汝今問處自生顛倒。覓甚麼實法。云既是問處自生顛倒。和尚答處如何。師云。爾且將物照面看。莫管他人。又云。只如個癡狗相似。見物動處便吠。風吹草木也不別。又云。我此禪宗從上相承已來。不曾教人求知求解。只云學道早是接引之詞。然道亦不可學。情存學解卻成迷道。道無方所名大乘心。此心不在內外中間。實無方所。第一不得作知解。只是說汝如今情量處。情量若盡心無方所。此道天真本無名字。只為世人不識迷在情中。所以諸佛出來說破此事。恐汝諸人不了。權立道名。不可守名而生解。故云。得魚忘筌。身心自然達道識心。達本源故號為沙門。沙門果者。息慮而成不從學得。汝如今將心求心。傍他家舍只擬學取。有甚麼得時。古人心利才聞一言便乃絕學。所以喚作絕學無為閑道人。今時人只欲得多知多解。廣求文義。喚作修行。不知多知多解翻
【現代漢語翻譯】 現代漢語譯本： 云：虛空早晚向你說道有同有異，我暫且這樣說，你便在這裡產生理解。云：難道是不讓人產生理解嗎？師父說：我沒有阻止你，但理解屬於情感，情感產生則智慧被隔斷。云：在這裡不產生情感可以嗎？師父說：如果不產生情感，誰來說這些呢？ 問：剛向和尚您這裡發言，為什麼就說言語墮落了？師父說：你自己是不理解言語的人，有什麼墮落的？ 問：向來這麼多言語都是對抗之語，都沒有實際的佛法指示給人。師父說：實際的佛法沒有顛倒，你現在提問的地方自己產生顛倒，尋找什麼實際的佛法？云：既然是提問的地方自己產生顛倒，和尚回答的地方如何呢？師父說：你且拿東西照照自己的臉看看，不要管他人。又說：就像個癡呆的狗一樣，見到東西動就叫，風吹草木也不分辨。又說：我這個禪宗從上代相承以來，不曾教人求知求解，只說學道已經是接引之詞。然而道也不可以學，如果存有學習理解的心，反而會迷惑于道。道沒有固定的處所，名為大乘心。此心不在內外中間，實在沒有固定的處所。第一點是不能產生知解，只是說你現在的情感思量之處。情感思量如果窮盡，心就沒有固定的處所。此道天真自然，本來沒有名字，只因爲世人不認識，迷惑在情感之中，所以諸佛出來說破這件事。恐怕你們這些人不明白，權且立個道名，不可守著名字而產生理解。所以說：得到魚就忘記魚筌。身心自然通達道，認識心。通達本源，所以號為沙門（Śrāmaṇa，指佛教出家修行者）。沙門果（Śrāmaṇaphala，指成為沙門的果報）是止息思慮而成就的，不是從學習中得到的。你現在用意識去尋求意識，依傍他人的家舍，只想學習獲取，有什麼得到的時候？古人根器銳利，才聽到一句話便徹底停止學習。所以叫做絕學無為的閑道人。現在的人只想要得到更多的知識和理解，廣泛地尋求文句的意義，稱作修行，不知道多知多解反而
【English Translation】 English version: Cloud: Empty space tells you about sameness and difference morning and night. I'll say it this way for now, and you immediately generate understanding from here. Cloud: Is it that you shouldn't let people generate understanding? The Master said: I haven't obstructed you, but understanding belongs to emotion. When emotion arises, wisdom is separated. Cloud: Is it okay not to generate emotion here? The Master said: If you don't generate emotion, who will say these things? Question: Just after speaking to you, venerable monk, why is it said that speech has fallen? The Master said: You yourself are not a person who understands speech. What fall is there? Question: All these words spoken before are words of opposition, and there has never been any real Dharma (Dharma, meaning the teachings of the Buddha) pointed out to people. The Master said: Real Dharma has no inversion. The place where you are asking now generates inversion itself. What real Dharma are you seeking? Cloud: Since the place of asking generates inversion itself, what about the place where the venerable monk answers? The Master said: You should take something to look at your own face and not worry about others. He also said: It's just like a foolish dog, barking when it sees something moving, not even distinguishing between the wind blowing grass and trees. He also said: This Chan (Zen) school of mine, passed down from above, has never taught people to seek knowledge or understanding. Just saying 'learn the Way' is already a term of introduction. However, the Way also cannot be learned. If you harbor a mind of learning and understanding, you will become deluded about the Way. The Way has no fixed place and is called the Great Vehicle Mind (Mahāyāna-citta, referring to the mind of the Mahayana path). This mind is not inside, outside, or in between; it truly has no fixed place. The first thing is not to create intellectual understanding; it's just talking about where your emotional thoughts are now. If emotional thoughts are exhausted, the mind has no fixed place. This Way is naturally true and originally has no name, only because people in the world do not recognize it and are deluded by emotions. Therefore, all the Buddhas come out to explain this matter. Fearing that you all will not understand, they temporarily establish the name of the Way. You must not cling to the name and generate understanding. Therefore, it is said: 'Forget the fish trap once you've caught the fish.' The body and mind naturally attain the Way and recognize the mind. Attaining the original source is therefore called a Śrāmaṇa (Śrāmaṇa, meaning a Buddhist renunciate). The fruit of Śrāmaṇa (Śrāmaṇaphala, referring to the fruits of becoming a renunciate) is achieved through ceasing thoughts and is not obtained through learning. You are now using the mind to seek the mind, relying on others' homes, only intending to learn and acquire. When will you ever attain anything? People of ancient times had sharp faculties, and upon hearing one word, they would completely cease learning. Therefore, they are called idle people of the Way who have ceased learning and are non-active. People nowadays only want to gain more knowledge and understanding, widely seeking the meaning of words and phrases, calling it practice, not knowing that more knowledge and understanding instead
成壅塞。唯知多與兒酥乳吃。消與不消都總不知。三乘學道人皆是此樣。盡名食不消者。所謂知解不消。皆為毒藥。盡向生滅中取。真如之中都無此事。故云。我王庫內無如是刀。從前所有一切解處。盡須並卻令空。更無分別。即是空如來藏。如來藏者。更無纖塵可有。即是破有法王出現世間。亦云。我于然燈佛所。無少法可得。此語只為空爾情量知解。但銷镕表裡。情盡都無依執。是無事人。三乘教網。只是應機之藥。隨宜所說臨時施設。各各不同。但能了知。即不被惑。第一不得於一機一教邊守文作解。何以如此。實無有定法如來可說。我此宗門不論此事。但知息心即休。更不用思前慮后。
問從上來皆云。即心是佛。未審即那個心是佛。師云。爾有幾個心。云爲復即凡心是佛。即聖心是佛。師云。爾何處有凡聖心耶。云即今三乘中說有凡聖。和尚何得言無。師云。三乘中分明向爾道。凡聖心是妄。爾今不解。返執為有。將空作實。豈不是妄。妄故迷心。汝但除卻凡情聖境。心外更無別佛。祖師西來直指一切人全體是佛。汝今不識。執凡執聖向外馳騁。還自迷心。所以向汝道。即心是佛。一念情生即墮異趣。無始已來不異今日。無有異法故名成等正覺。雲和尚所言即者。是何道理。師云。覓什麼道理。才有
【現代漢語翻譯】 現代漢語譯本：
形成壅塞。只知道多給孩子喂酥油和乳汁，消化與不消化都完全不知道。三乘（Sravakayana, Pratyekabuddhayana, and Bodhisattvayana）學道的人都是這個樣子，都可稱為『食物不消化』的人。所謂的知解不消化，都是毒藥，全部在生滅法中求取。真如（Tathata）之中根本沒有這些事。所以說：『我的王庫里沒有這樣的刀。』從前所有的一切理解之處，都必須一併去除使之空無，不再有分別，這就是空如來藏（Tathagatagarbha）。如來藏，再沒有一絲塵埃可以存在，這就是破除有法的法王出現在世間。也說：『我在然燈佛（Dipamkara Buddha）那裡，沒有得到絲毫的法。』這句話只是爲了空掉你們的情感揣測和知解。只要銷熔表裡，情感完全消盡，沒有依賴執著，就是無事人。三乘的教法，只是應機的藥物，隨順情況所說，臨時設施，各不相同。只要能夠了解，就不會被迷惑。第一，不要在一種機緣一種教法上拘泥文字，進行解釋。為什麼這樣說呢？實在沒有固定的法如來（Tathagata）可以宣說。我這個宗門不談論這些事，只要知道息心就停止，更不用思前慮后。
問：從以前到現在都說，即心是佛。不知道哪個心是佛？
師父說：你有幾個心？
（學人）說：是凡夫心是佛，還是聖人心是佛？
師父說：你哪裡有凡夫心和聖人心？
（學人）說：現在三乘中說有凡夫和聖人，和尚為什麼說沒有？
師父說：三乘中分明地告訴你，凡夫心和聖人心是虛妄的，你現在不理解，反而執著為有，把空當成實有，豈不是虛妄？因為虛妄所以迷惑了心。你只要去除凡夫的情感和聖人的境界，心外就沒有別的佛。祖師西來直接指出一切人全體都是佛，你現在不認識，執著凡夫和聖人向外馳騁，還是自己迷惑了心。所以對你說，即心是佛。一念情生就墮入不同的境地。從無始以來不異於今天，沒有不同的法，所以名叫成等正覺（Anuttara-samyak-sambodhi）。
（學人）問：和尚所說的『即』是什麼道理？
師父說：尋找什麼道理？剛有
【English Translation】 English version:
It forms obstructions. They only know to feed the child with more ghee and milk, completely unaware of whether it is being digested or not. Those who study the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are all like this, and can be called those with 'indigestion'. The so-called indigestion of knowledge and understanding is all poison, all sought within the realm of birth and death. Within True Thusness (Tathata), there is none of this. Therefore, it is said: 'In my royal treasury, there is no such knife.' All previous understandings must be discarded and emptied, with no further discriminations. This is the Empty Tathagatagarbha. The Tathagatagarbha is without a single speck of dust that can exist. This is the Dharma King who destroys existence appearing in the world. It is also said: 'At Dipamkara Buddha's place, I obtained no Dharma whatsoever.' This statement is only to empty your emotional speculations and understandings. As long as you melt away both the inner and outer, and all emotions are exhausted without any reliance or attachment, you are a person of no affairs. The teachings of the Three Vehicles are merely medicine appropriate to the occasion, spoken according to circumstances, and temporarily established, each different. As long as you can understand, you will not be deluded. First, do not cling to the words and make interpretations based on a single opportunity or teaching. Why is this so? There is truly no fixed Dharma that the Tathagata can speak. My school does not discuss these matters; just know to cease the mind and stop, and there is no need to think about the past or worry about the future.
Question: From the past until now, it has been said that 'the mind itself is Buddha.' I don't know which mind is Buddha?
Master said: How many minds do you have?
(Student) said: Is it the mind of an ordinary person that is Buddha, or the mind of a sage that is Buddha?
Master said: Where do you have the mind of an ordinary person and the mind of a sage?
(Student) said: Now the Three Vehicles say there are ordinary people and sages, why does the Master say there are none?
Master said: The Three Vehicles clearly tell you that the minds of ordinary people and sages are false. You do not understand this now, but instead cling to them as real, taking emptiness as substance. Isn't this delusion? Because of delusion, the mind is confused. You only need to remove the emotions of ordinary people and the realms of sages, and there is no other Buddha outside the mind. The Patriarch came from the West and directly pointed out that all people are entirely Buddha. You do not recognize this now, clinging to ordinary people and sages, running outwards, and still deluding your own mind. Therefore, I say to you, 'the mind itself is Buddha.' A single thought of emotion arises and you fall into different realms. From beginningless time, it is no different from today. There is no different Dharma, therefore it is called Anuttara-samyak-sambodhi.
(Student) asked: What is the principle of 'itself' that the Master speaks of?
Master said: What principle are you seeking? As soon as there is
道理便即心異。云前言無始已來不異今日。此理如何。師云。只為覓故。汝自異他。汝若不覓。何處有異。云既是不異。何更用說即。師云。汝若不信凡聖。阿誰向汝道即。即若不即。心亦不心。可中心即俱忘。阿爾便擬向何處覓去。
問妄能障自心。未審而今以何遣妄。師云。起妄遣妄亦成妄。妄本無根。只因分別而有。爾但于凡聖兩處情盡。自然無妄更擬。若為遣他。都不得有纖毫依執。名為我舍兩臂必當得佛。云既無依執。當何相承。師云。以心傳心。云若心相傳。云何言心亦無。師云。不得一法名為傳心。若了此心。即是無心無法。云若無心無法雲何名傳。師云。汝聞道傳心。將謂有可得也。所以祖師云。認得心性時。可說不思議了了無所得。得時不說知。此事若教汝會。何堪也。
問只如目前虛空。可不是境。豈無指境見心乎。師云。甚麼心教汝向境上見。設汝見得。只是個照境底心。如人以鏡照面。縱然得見眉目分明。元來只是影像。何關汝事。云若不因照。何時得見。師云。若也涉因。常須假物。有什麼了時。汝不見他向汝道。撒手似君無一物。徒勞謾說數千般。云他若識了照亦無物耶。師云。若是無物。更何用照。爾莫開眼䆿語去。
上堂云百種多知。不如無求。最第一也。道人
【現代漢語翻譯】 現代漢語譯本： 學僧問：『道理如果與心不同，那麼您之前說的從無始以來就沒有不同於今天，這個道理又該如何理解呢？』 禪師說：『正因為你尋求，所以你才自己與它不同。你若不尋求，哪裡會有不同呢？』 學僧問：『既然是不異，又何必再說「即」呢？』 禪師說：『你若不相信凡聖，誰會向你說這些呢？「即」若不是「即」，心也不是心。可以做到心與「即」都忘卻，你又打算到哪裡去尋找呢？』
學僧問：『妄念能夠遮蔽自心，不知現在用什麼方法去除妄念？』 禪師說：『生起妄念去除妄念，這也成了妄念。妄念本來沒有根，只是因為分別才產生。你只要在凡聖兩方面都斷絕情念，自然就沒有妄念，還打算怎麼去除它呢？』 『都不要有絲毫的依附執著，這叫做「我舍兩臂」，必定能夠成佛。』 學僧問：『既然沒有依附執著，又該如何相承呢？』 禪師說：『以心傳心。』 學僧問：『如果心可以相傳，為什麼又說心也是沒有的呢？』 禪師說：『不執著于任何一個法，這叫做傳心。如果明白了此心，就是無心無法。』 學僧問：『如果無心無法，又怎麼能稱作傳呢？』 禪師說：『你聽到「傳心」，就以為有什麼可以得到嗎？所以祖師說：「認得心性時，可說不思議，了了無所得，得時不說知。」這件事如果教你明白了，那還了得？』
學僧問：『就像眼前的虛空，難道不是境嗎？難道沒有通過指境而見心的方法嗎？』 禪師說：『什麼心教你向境上見？即使你見到了，也只是一個照境的心。就像人用鏡子照臉，縱然能清楚地看到眉目，原本也只是影像，與你有什麼關係呢？』 學僧問：『如果不通過照，什麼時候才能見到呢？』 禪師說：『如果涉及因，就常常需要藉助外物，什麼時候才能了結呢？你沒聽他說過嗎？「撒手似君無一物，徒勞謾說數千般。」』 學僧問：『他如果認識到，照也沒有物嗎？』 禪師說：『如果是無物，還用得著照嗎？你不要睜著眼睛說胡話了。』
禪師上堂說法：『百種多知，不如無求，這是最第一的。』 道人（修行人）！
【English Translation】 English version: A monk asked: 'If the principle differs from the mind, how can you say that from beginningless time there has been no difference from today? How should this principle be understood?' The Master said: 'Precisely because you seek, you make yourself different from it. If you do not seek, where would there be any difference?' The monk asked: 'Since there is no difference, why is it necessary to say 'is'?' The Master said: 'If you do not believe in the distinction between ordinary and sage, who would speak to you about this? If 'is' is not 'is', then mind is not mind. If you can forget both mind and 'is', where do you intend to seek?'
A monk asked: 'Delusion can obscure one's own mind. I wonder, what method should be used now to dispel delusion?' The Master said: 'To raise delusion to dispel delusion also becomes delusion. Delusion originally has no root; it only arises from discrimination. You only need to exhaust your emotional attachments to both the ordinary and the sage, and naturally there will be no more delusion. What method do you intend to use to dispel it?' 'Do not have the slightest attachment or clinging. This is called 'relinquishing both arms', and you will surely attain Buddhahood.' The monk asked: 'Since there is no attachment or clinging, how should one transmit?' The Master said: 'Mind transmits mind.' The monk asked: 'If mind can be transmitted, why is it said that mind is also non-existent?' The Master said: 'Not clinging to any single dharma is called transmitting mind. If you understand this mind, it is no-mind and no-dharma.' The monk asked: 'If there is no-mind and no-dharma, how can it be called transmission?' The Master said: 'When you hear of 'transmitting mind', do you think there is something to be obtained? Therefore, the Patriarch said: 'When you recognize the nature of mind, it can be said to be inconceivable, perfectly clear and without anything to be gained. When you gain it, you do not speak of knowing.' If I were to teach you to understand this matter, how could it be endured?'
A monk asked: 'Just like the empty space before our eyes, isn't that an object (境, jing)? Isn't there a method of seeing the mind by pointing to the object?' The Master said: 'What mind teaches you to see on the object? Even if you see it, it is only a mind that reflects the object. It is like a person using a mirror to look at their face. Even if they can clearly see their eyebrows and eyes, it is originally just an image. What does it have to do with you?' The monk asked: 'If not through reflection, when can one see it?' The Master said: 'If it involves cause, it always requires relying on external things. When will there be an end? Haven't you heard him say: 'Releasing your grip, you are like a person without a single thing; it is futile to speak of thousands of things in vain.' The monk asked: 'If he recognizes it, is there also no object in reflection?' The Master said: 'If there is no object, what is the use of reflecting? Do not speak nonsense with your eyes open.'
The Master ascended the Dharma hall and said: 'A hundred kinds of knowledge are not as good as having no seeking. This is the most important.' Daoist (道人, daoren)!
是無事人。實無許多般心。亦無道理可說。無事散去。
問如何是世諦。師云。說葛藤作什麼。本來清凈何假言說問答。但無一切心即名無漏智。汝每日行住坐臥一切言語。但莫著有為法。出言瞬目盡同無漏。如今末法向去。多是學禪道者皆著一切聲色。何不與我心心同虛空去。如枯木石頭去。如寒灰死火去。方有少分相應。若不如是。他日盡被閻老子拷爾在。爾但離卻有無諸法。心如日輪常在虛空。光明自然不照而照。不是省力底事。到此之時無棲泊處。即是行諸佛行。便是應無所住而生其心。此是爾清凈法身。名為阿耨菩提。若不會此意。縱爾學得多知。勤苦修行。草衣木食。不識自心盡名邪行。定作天魔眷屬。如此修行。當復何益。志公云。佛本是自心作。那得向文字中求。饒爾學得三賢四果十地滿心。也只是在凡聖內坐。不見道。諸行無常是生滅法。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。為爾不是與么人須要向古人建化門廣學知解。志公云。不逢出世明師。枉服大乘法藥。爾如今一切時中行住坐臥。但學無心。久久須實得。為爾力量小不能頓超。但得三年五年或十年。須得個入頭處自然會去。為爾不能如是。須要將心學禪學道。佛法有甚麼交涉。故云。如來所說皆為化人
【現代漢語翻譯】 現代漢語譯本 是無事人（指沒有執著的人）。實際上沒有那麼多心思，也沒有什麼道理可說。沒事就散去吧。
問：什麼是世諦（俗諦，指世俗的真理）？ 師父說：說這些葛藤（比喻糾纏不清的言語）做什麼？本來清凈，何必假借言語問答？只要沒有一切心念，就叫做無漏智（沒有煩惱的智慧）。你們每天的行走坐臥，一切言語，只要不執著于有為法（因緣和合而成的法），那麼出口的言語，眨動的眼睛，都和無漏智相同。現在末法時代將要到來，很多學禪修道的人都執著於一切聲色。為什麼不和我的心一樣，同於虛空呢？像枯木石頭一樣，像寒灰死火一樣，這樣才稍微有些相應。如果不是這樣，將來都會被閻羅王拷打。你們只要離開有無諸法，心像太陽一樣常在虛空，光明自然，不照而照。這不是省力的事情。到這個時候，沒有可以停靠的地方，就是行諸佛所行，就是應無所住而生其心（不執著于任何事物而生起慈悲心）。這就是你們清凈的法身，叫做阿耨菩提（無上正等正覺）。如果不明白這個意思，縱然你們學得很多知識，勤苦修行，穿草衣吃粗糧，不認識自己的心，都叫做邪行，一定會成為天魔的眷屬。這樣修行，又有什麼益處呢？
志公（寶誌禪師）說：『佛本來是自心所作，哪裡能向文字中求？』即使你們學得三賢四果十地滿心（菩薩修行的各個階位），也只是在凡聖之內。不見道：『諸行無常，是生滅法。勢力用盡，箭還會墜落。招得來生不如意。』怎麼比得上無為實相門（不造作的真實境界），一超直入如來地（直接進入佛的境界）？因為你們不是這樣的人，所以需要向古人建立的教化之門廣學知解。志公說：『不遇到出世的明師，枉服大乘的法藥。』你們現在一切時中，行走坐臥，只要學無心，久久必定能真實得到。因為你們力量小，不能頓超，只要三年五年或者十年，必定能找到個入門的地方，自然會明白。因為你們不能這樣，所以需要將心來學禪學道，這和佛法有什麼關係？所以說：如來所說，都是爲了教化人。
【English Translation】 English version He is a 'no-affairs person' (referring to someone without attachments). In reality, there are not so many thoughts, nor is there any principle to explain. If there's nothing to do, then disperse.
Question: What is conventional truth (Satyasamvriti, mundane truth)? The master said: What's the use of talking about these 'kudzu vines' (a metaphor for tangled and confusing words)? Originally pure, why borrow words for questions and answers? As long as there are no thoughts at all, it is called 'unleaked wisdom' (wisdom without afflictions). In your daily walking, standing, sitting, and lying down, in all your speech, as long as you are not attached to conditioned dharmas (laws of dependent origination), then the words you speak and the blinking of your eyes are the same as unleaked wisdom. Now, as the degenerate age (Mappo) is approaching, many who study Chan and practice the Way are attached to all sights and sounds. Why not be like my mind, the same as emptiness? Like withered wood and stones, like cold ashes and dead fire, only then will you have a little correspondence. If it is not so, you will all be tortured by King Yama in the future. You only need to leave behind the dharmas of existence and non-existence, and your mind will be like the sun, always in the sky, its light natural, shining without shining. This is not an effortless matter. At this time, there is no place to dwell, which is to walk the path of all Buddhas, which is to 'arise the mind without dwelling anywhere' (to generate compassion without being attached to anything). This is your pure Dharma body, called Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment). If you do not understand this meaning, even if you learn a lot of knowledge, practice diligently, wear grass clothes and eat coarse food, and do not recognize your own mind, it is all called wrong practice, and you will surely become a member of the retinue of heavenly demons. What benefit is there in practicing like this?
Master Zhi (Zen Master Baozhi) said: 'The Buddha is originally made by one's own mind, how can one seek it in words?' Even if you learn the full minds of the Three Worthies, Four Fruits, and Ten Grounds (various stages of Bodhisattva practice), you are still sitting within the realm of the mundane and the holy. Don't you see: 'All conditioned things are impermanent, they are subject to arising and ceasing. When the power is exhausted, the arrow will still fall. It invites an undesirable next life.' How can it compare to the unconditioned gate of true reality, directly entering the realm of the Tathagata (the state of Buddha) in one leap? Because you are not such people, you need to widely learn knowledge and understanding from the teaching gates established by the ancients. Master Zhi said: 'Without encountering an enlightened master of the world, you take the medicine of the Mahayana Dharma in vain.' Now, at all times, in your walking, standing, sitting, and lying down, just learn to be without mind, and you will surely obtain it in reality after a long time. Because your strength is small, you cannot transcend suddenly, but if you have three years, five years, or ten years, you will surely find a place to enter and naturally understand. Because you cannot do this, you need to use your mind to study Chan and practice the Way, what does this have to do with the Buddha Dharma? Therefore, it is said: What the Tathagata says is all for the sake of transforming people.
。如將黃葉為金止小兒啼。決定不實。若有實得。非我宗門下客。且與爾本體有甚交涉。故經云。實無少法可得。名為阿耨菩提。若也會得此意。方知佛道魔道俱錯。本來清凈皎皎地。無方圓無大小無長短等相。無漏無為無迷無悟。了了見無一物。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。一切不如心真實法身。從古至今與佛祖一般。何處欠少一毫毛。既會如是意。大須努力盡今生去。出息不保入息。
問六祖不會經書。何得傳衣為祖。秀上座是五百人首座。為教授師。講得三十二本經論。云何不傳衣。師云。為他有心是有為法。所修所證將為是也。所以五祖付六祖。六祖當時只是默契。得密授如來甚深意。所以付法與他汝不見道。法本法無法。無法法亦法。今付無法時。法法何曾法。若會此意。方名出家兒。方好修行。若不信云何明上座走來大庾嶺頭尋六祖。六祖便問。汝來求何事。為求衣為求法。明上座云。不為衣來。但為法來。六祖云。汝且暫時斂念。善惡都莫思量。明乃稟語。六祖云。不思善不思惡。正當與么時。還我明上座父母未生時面目來。明於言下忽然默契。便禮拜云。如人飲水冷暖自知。某甲在五祖會中。枉用三十年工夫。今日方省前非。六祖云。如是。到此之時方知祖師西來直指人
【現代漢語翻譯】 現代漢語譯本：譬如用黃葉當金子來哄小孩停止哭鬧，這終究是不真實的。如果真能從中得到什麼，那就不是我禪宗門下的弟子。而且，這與你的本體有什麼關係呢？所以經書上說：『實際上沒有一丁點法可以獲得，這才能稱作阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』如果能夠領會這個意思，才會明白佛道和魔道都是錯誤的。本來就是清凈明亮的，沒有方圓、大小、長短等相狀，沒有有漏、沒有造作、沒有迷惑、沒有覺悟。清清楚楚地看到什麼都沒有，沒有人也沒有佛。大千世界就像大海中的水泡，一切聖賢如同閃電一般。一切都比不上心真實的法身（Dharmakaya，法身），從古至今和佛祖一樣，哪裡缺少一根毫毛呢？既然領會了這個意思，就要努力地過好這一生，因為呼出氣不保證還有吸入氣。
問：六祖（Huineng，慧能）不識字，為什麼能得到衣缽成為祖師？神秀（Shenxiu）上座是五百人的首座，是教授師，能講三十二本經論，為什麼沒有得到衣缽？ 師父說：因為他有心，是有為法，把所修所證的都當成是真的。所以五祖（Hongren，弘忍）把衣缽傳給六祖，六祖當時只是默默領會，得到了如來（Tathagata，如來）甚深的意旨，所以才把法傳給他。你沒聽過嗎？法本是無法，無法也是法。現在傳授這無法之時，法又何曾是法呢？如果領會了這個意思，才算得上是出家人，才好修行。如果不信，為什麼明（Hui Ming，慧明）上座跑到大庾嶺頭來找六祖？六祖便問：『你來求什麼？是求衣缽還是求法？』明上座說：『不是為衣缽而來，只是為法而來。』六祖說：『你且暫時收攝心念，善惡都不要思量。』明於是聽從了六祖的話。六祖說：『不思善，不思惡，正在這個時候，還我明上座父母未生時的本來面目來。』明在言下忽然領會，便禮拜說：『如同人飲水，冷暖自知。我在五祖那裡，白白用了三十年的功夫，今天才明白以前的錯誤。』六祖說：『是這樣的。到了這個時候，才知道祖師西來直指人心。』
【English Translation】 English version: It's like using yellow leaves as gold to stop a child from crying, which is ultimately untrue. If you can really gain something from it, then you are not a disciple of my Chan (Zen) school. Moreover, what does this have to do with your original essence? Therefore, the scriptures say: 'In reality, there is not a single dharma (law, teaching) that can be obtained, and only then can it be called Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' If you can understand this meaning, you will realize that both the Buddha-path and the demon-path are wrong. Originally, it is pure and bright, without shapes like square or round, big or small, long or short, without outflows, without effort, without delusion, without enlightenment. Clearly seeing that there is nothing, neither person nor Buddha. The great thousand worlds are like bubbles in the sea, and all sages and wise men are like flashes of lightning. Everything is not as real as the Dharmakaya (Dharma body) of the mind, which is the same as the Buddhas and patriarchs from ancient times to the present. Where is there a single hair missing? Since you understand this meaning, you must strive to live this life to the fullest, because you cannot guarantee that you will inhale after exhaling.
Question: The Sixth Patriarch (Huineng) did not know how to read, so why was he able to receive the robe and become a patriarch? Senior Monk Shenxiu was the head of five hundred people, a professor, and could lecture on thirty-two sutras and treatises, so why didn't he receive the robe? The Master said: Because he has a mind, it is conditioned dharma, and he takes what he cultivates and realizes as real. Therefore, the Fifth Patriarch (Hongren) passed the robe to the Sixth Patriarch. At that time, the Sixth Patriarch only silently understood and received the profound meaning of the Tathagata (Thus Come One). That's why he passed the Dharma to him. Haven't you heard it said? Dharma is fundamentally no-dharma, and no-dharma is also dharma. Now, when transmitting this no-dharma, how can dharma ever be dharma? If you understand this meaning, then you can be called a renunciate, and then you can cultivate well. If you don't believe it, why did Senior Monk Huiming run to Dayu Ridge to find the Sixth Patriarch? The Sixth Patriarch then asked: 'What are you seeking? Are you seeking the robe or seeking the Dharma?' Senior Monk Huiming said: 'I am not here for the robe, but only for the Dharma.' The Sixth Patriarch said: 'You should temporarily collect your thoughts and do not think about good or evil.' Huiming then followed the Sixth Patriarch's words. The Sixth Patriarch said: 'Do not think about good, do not think about evil, right at this moment, return to me the original face of Senior Monk Huiming before your parents gave birth to you.' Huiming suddenly understood upon hearing these words, and bowed and said: 'Like a person drinking water, one knows whether it is cold or warm for oneself. I wasted thirty years of effort at the Fifth Patriarch's place, and today I finally realize my past mistakes.' The Sixth Patriarch said: 'That's right. At this time, you know that the patriarch came from the West to directly point to the human mind.'
心見性成佛不在言說。豈不見。阿難問迦葉云。世尊傳金襕外別傳何物。迦葉召阿難。阿難應諾。迦葉云。倒卻門前剎竿著。此便是祖師之標榜也。甚生阿難三十年為侍者。只為多聞智慧。被佛訶云。汝千日學慧。不如一日學道。若不學道。滴水難消。
問如何得不落階級。師云。終日吃飯未曾咬著一粒米。終日行未曾踏著一片地。與摩時無人我等相。終日不離一切事。不被諸境惑。方名自在人。更時時念念不見一切相。莫認前後三際。前際無去今際無住后際無來。安然端坐任運不拘。方名解脫。努力努力。此門中千人萬人。只得三個五個。若不將為事。受殃有日在。故云。著力今生須了卻。誰能累劫受餘殃。
黃檗山際禪師傳心法要終
【現代漢語翻譯】 現代漢語譯本： 明心見性，成就佛果，是無法用言語表達的。難道你沒聽說過嗎？阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）問迦葉（Kasyapa，釋迦牟尼佛的大弟子，以頭陀苦行著稱）說：『世尊（釋迦牟尼佛的尊稱）傳授金襕袈裟之外，還秘密傳授了什麼？』迦葉呼喚阿難，阿難應聲答應。迦葉說：『把門前的剎竿倒下來。』這就是祖師（禪宗的傳承者）的標榜啊。可惜阿難做了佛陀三十年的侍者，只因爲博聞強記，被佛陀呵斥說：『你一千年學習智慧，不如一天學習道。』如果不學習道，即使一滴水也難以消化（指無法償還因果）。
問：如何才能不落入階級（指修行層次的區分）？師父說：『整天吃飯，卻未曾咬著一粒米；整天行走，卻未曾踏著一片地。』像這樣，心中沒有你我等的分別相，整天不離開一切事物，卻不被各種境界迷惑，才能稱作自在人。更要時時刻刻、唸唸之間不見一切相，不要執著於過去、現在、未來這三際。過去沒有來處，現在沒有住處，未來沒有去處。安然端坐，任其自然，不加拘束，才能稱作解脫。努力啊，努力啊！這個法門中，千人萬人中，也只能有三五個成就。如果不把它當回事，遭受災殃的日子還在後頭。所以說：『著力今生必須了卻，誰能累劫遭受剩餘的災殃？』
黃檗山際禪師《傳心法要》終
【English Translation】 English version: Seeing one's own mind and realizing one's own nature to become a Buddha cannot be expressed in words. Haven't you heard? Ananda (one of the ten major disciples of the Buddha, known for his excellent memory) asked Kasyapa (Mahakasyapa, the Buddha's senior disciple, known for his ascetic practices): 'Besides the transmission of the golden kasaya (robe), what else did the World-Honored One (a title for the Buddha) secretly transmit?' Kasyapa called out, 'Ananda!' Ananda responded. Kasyapa said, 'Knock down the flagpole in front of the gate!' This is the hallmark of the Patriarchs (Zen masters). It's a pity that Ananda served the Buddha for thirty years, but because of his extensive learning and wisdom, he was scolded by the Buddha, who said, 'Your thousand days of learning wisdom are not as good as one day of learning the Way.' If you do not learn the Way, even a drop of water is difficult to digest (meaning it is difficult to repay karmic debts).
Question: How can one avoid falling into stages (referring to the distinctions in levels of practice)? The Master said: 'All day long eating, yet never biting a single grain of rice; all day long walking, yet never stepping on a single piece of ground.' Like this, without the appearance of self, others, and so on, constantly engaged in all affairs, yet not deluded by any circumstances, one can be called a free person. Furthermore, at all times and in every thought, do not see any appearances. Do not cling to the three periods of time: past, present, and future. The past has no coming, the present has no dwelling, and the future has no going. Sit peacefully and naturally, without restraint, and you can be called liberated. Strive, strive! In this Dharma gate, out of thousands and ten thousands, only three or five will succeed. If you do not take it seriously, there will be days of suffering ahead. Therefore, it is said: 'Exert effort to finish it in this life; who can endure endless kalpas (aeons) of remaining suffering?'
The End of Zen Master Huangbo's Essentials of the Transmission of Mind