T48n2013_禪宗永嘉集
大正藏第 48 冊 No. 2013 禪宗永嘉集
No. 2013
禪宗永嘉集序
唐慶州刺史魏靜述
聞夫。慧門廣辟。理絕色相之端。覺路遙登。跡晦名言之表。悲夫。能仁示現。應化無方。開妙典於三乘。暢真詮於八部。所以發揮至賾。懸梵景于昏衢。光闡大猷。泛禪波于欲浪。是以金棺掩耀。玉毫收彩。孤標靈鷲之英。獨負成麟之業者。其唯大師歟。大師俗姓戴氏。永嘉人也。少挺生知。學不加思。幼則游心三藏。長則通志大乘。三業精勤。偏弘禪觀。境智俱寂。定慧雙融。遂使塵靜昏衢。波澄玄海。心珠道種。瑩七凈以交輝。戒月悲花。耿三空而列耀。加復霜松潔操。水月虛襟。布衣蔬食。忘身為法。愍傷含識。物物斯安。觀念相續。心心靡間。始終抗節。金石方堅。淺深心要。貫花慚潔。神徹言表。理契寰中。曲己推人。順凡同聖。則不起滅定而秉護四儀。名重當時道扇方外。三吳碩學輻輳禪階。八表高人風趨理窟。靜往因薄宦。親承接足。恨未盡于方寸。俄赴京畿。自爾已來。幽冥遽隔。永慨玄眸。積翳忽喪金錍。慾海洪濤。遄沈智楫。遺文尚在。龕室寂寥。嗚呼哀哉。痛纏心腑。所嗟一方眼滅。七眾何依。德音無聞。遠增凄感。大師在生。凡所宣紀。總有十篇
【現代漢語翻譯】 現代漢語譯本 《禪宗永嘉集序》
唐朝慶州刺史魏靜 撰述
我聽說，智慧之門被廣泛開闢，真理超越了有形之物的表象。覺悟之路漫長而高遠，其軌跡隱藏在語言文字之外。可悲啊，能仁（釋迦牟尼佛的稱號）示現於世，應化無方，在三乘（聲聞乘、緣覺乘、菩薩乘）中開示精妙的經典，在天龍八部中宣揚真實的教義。因此，他闡發了最深奧的道理，將佛法的光明懸掛在昏暗的道路上，弘揚偉大的法則，使禪定的波浪蕩漾在充滿慾望的苦海中。所以，當釋迦牟尼佛的金棺掩蓋了光芒，玉毫（佛眉間白毫）收斂了色彩，只有大師才能獨自樹立靈鷲山（釋迦牟尼佛說法之地）的英姿，獨自承擔成就麒麟（比喻傑出的人才）的偉業。這位大師就是永嘉玄覺大師。大師俗姓戴，是永嘉（今浙江溫州）人。他從小就天資聰穎，學習不用過多思考。年幼時就用心研習三藏（經、律、論），長大后通曉大乘佛法。身、口、意三業精進勤勉，尤其弘揚禪觀。達到境與智都寂滅，定與慧雙融的境界。於是使塵世的喧囂歸於平靜，昏暗的道路變得清明，使煩惱的波濤澄澈為玄妙的智慧之海。他的心如明珠，道的種子，像七凈（七覺支）一樣瑩潔而交相輝映，他的戒行如明月，慈悲如鮮花，像三空（空、無相、無作）一樣光明而排列閃耀。加上他像霜松一樣高潔的操守，像水中月亮一樣虛懷若谷的胸襟，身穿布衣，吃粗茶淡飯，爲了佛法而忘卻自身。他憐憫眾生，希望一切眾生都能得到安樂。他的觀想念念相續，他的心念沒有絲毫間斷。他始終保持著高尚的節操，像金石一樣堅固。他對佛法深淺的精髓，理解得像貫穿花朵一樣清晰。他的精神徹底領悟了語言文字之外的真意，他的理論與整個宇宙的真理相契合。他委屈自己來推崇別人，順應凡夫而同於聖人。因此，他能在不起滅的禪定中護持行、住、坐、臥四種威儀。他的名聲在當時非常顯赫，他的道風傳播到遠方。三吳（古代地區名）的大學者像車輪輻條一樣聚集到他的禪座之下，四面八方的高人像風一樣奔向他的理窟。我魏靜因為擔任低微的官職，有幸親自拜見大師，聆聽教誨。遺憾的是未能充分表達心中的敬意，不久就赴京任職。從此以後，我們就像被幽冥隔開一樣，永遠感嘆失去了明亮的眼睛，突然失去了醫治愚昧的金針。在慾望的苦海中，巨大的波濤迅速沉沒了智慧的船隻。大師遺留的著作還在，但禪室卻空空蕩蕩。嗚呼，真是令人悲哀啊！悲痛纏繞在我的心間。所嘆息的是，一方明眼已經熄滅，七眾弟子（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷、式叉摩那）將依靠誰呢？大師的教誨已經聽不到了，更加增添了遙遠的淒涼之感。大師在世時，凡是他所宣講記錄下來的，總共有十篇。
【English Translation】 English version Preface to the Yongjia Collection of the Chan School
Written by Wei Jing, Prefect of Qing Prefecture of the Tang Dynasty
I have heard that the gate of wisdom is widely opened, and the truth transcends the appearance of form. The path to enlightenment is long and distant, and its traces are hidden beyond the realm of words. Alas, Sakyamuni Buddha manifested in the world, responding and transforming without limit, opening up the wonderful scriptures in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and expounding the true teachings among the Eight Classes of beings. Therefore, he expounded the most profound principles, hanging the light of Dharma in the dark alleys, and propagating the great laws, floating the waves of Chan meditation in the sea of desire. Thus, when the golden coffin of Sakyamuni Buddha concealed its radiance, and the jade hair (ūrṇā) retracted its splendor, only the Master could stand alone as the hero of Vulture Peak (Gṛdhrakūṭa, the place where Sakyamuni Buddha preached), and solely bear the task of accomplishing the Qilin (a mythical auspicious creature, symbolizing outstanding talent). This Master is none other than Master Yongjia Xuanjue. The Master's secular surname was Dai, and he was a native of Yongjia (present-day Wenzhou, Zhejiang). He was naturally intelligent from a young age, and his learning did not require much thought. In his youth, he devoted himself to the study of the Tripiṭaka (three collections of Buddhist texts: Sutra, Vinaya, Abhidharma), and in adulthood, he became proficient in Mahayana Buddhism. He was diligent and assiduous in body, speech, and mind, and especially promoted Chan contemplation. He attained the state where both the objective realm and subjective wisdom are quiescent, and both Samatha (calm abiding) and Vipassanā (insight) are in harmony. Thus, he calmed the noise of the world, cleared the dark paths, and transformed the waves of affliction into the profound ocean of wisdom. His mind was like a bright pearl, and the seed of the Dao, like the Seven Factors of Enlightenment (sapta bojjhaṅgāḥ), were pure and radiant, shining together. His precepts were like the bright moon, and his compassion was like a flower, shining brightly like the Three Emptinesses (emptiness, signlessness, non-action). In addition, he had the noble integrity of a frost-covered pine, and the open-mindedness of the moon in the water. He wore simple clothes and ate simple food, forgetting himself for the sake of the Dharma. He pitied sentient beings, hoping that all beings could be at peace. His contemplation continued uninterrupted, and his thoughts were without cessation. He always maintained his noble integrity, as firm as gold and stone. His understanding of the profound and subtle essence of the Dharma was as clear as threading flowers. His spirit thoroughly understood the true meaning beyond words, and his theory was in accordance with the truth of the entire universe. He humbled himself to promote others, conforming to ordinary people while being the same as a sage. Therefore, he was able to uphold the four kinds of deportment (walking, standing, sitting, and lying down) in the Samadhi of non-arising and non-ceasing. His reputation was very prominent at that time, and his teachings spread far and wide. The great scholars of the Wu region (ancient region in China) gathered like spokes of a wheel at his Chan seat, and the eminent people from all directions flocked to his abode of truth like the wind. I, Wei Jing, because of my humble official position, had the honor of personally meeting the Master and listening to his teachings. Unfortunately, I was unable to fully express the respect in my heart, and soon I went to the capital to take office. Since then, we have been separated as if by the underworld, and I forever lament the loss of bright eyes, and the sudden loss of the golden needle to cure ignorance. In the sea of desire, the huge waves quickly sank the ship of wisdom. The Master's remaining writings are still there, but the meditation room is empty. Alas, how sad! Grief is wrapped around my heart. What I lament is that one bright eye has been extinguished, and who will the sevenfold assembly (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerīs, upāsakas, upāsikās, śikṣamāṇās) rely on? The Master's teachings can no longer be heard, which further increases the distant feeling of desolation. During the Master's lifetime, all that he preached and recorded amounted to ten chapters.
。集為一卷。庶同歸郢悟者。得意忘言耳。今略紀斯文。多有謬誤。用俟明哲。非者正之。
禪宗永嘉集
唐慎水沙門玄覺撰
大章分為十門。慕道志儀第一。夫欲修道。先須立志。及事師儀則。彰乎軌訓。故標第一。慕道儀式。戒憍奢意第二。初雖立志修道。善識軌儀。若三業憍奢。妄心擾動。何能得定。故次第二明戒憍奢意也。凈修三業第三。前戒憍奢。略標綱要。今子細檢責。令粗過不生。故次第三明凈修三業。戒乎身口意也。奢摩他頌第四。前已檢責身口。令粗過不生。次須入門。修道漸次。不出定慧。五種起心。六種料簡。故次第四。明奢摩他頌也。毗婆舍那頌第五。非戒不禪。非禪不慧。上既修定。定久慧明。故次第五明毗婆舍那頌也。優畢叉頌第六。偏修于定。定久則沈。偏學于慧。慧多心動。故次第六明優畢叉頌。等於定慧。令不沈動。使定慧均等。舍於二邊。三乘漸次第七。定慧既均。則寂而常照。三觀一心。何疑不遣。何照不圓。自解雖明。悲他未悟。悟有淺深。故次第七明三乘漸次也。理事不二第八。三乘悟理。理無不窮。窮理在事。了事即理。故次第八明事理不二。即事而真。用祛倒見也。勸友人書第九。事理既融。內心自瑩。復悲遠學。虛擲寸陰。故次第九明勸友人書
【現代漢語翻譯】 現代漢語譯本 集為一卷，希望大家都能像在郢都一樣開悟，從而達到得意忘言的境界。現在簡略地記錄這些文字，其中有很多謬誤，希望有見識的人能夠指正。
禪宗永嘉集
唐朝慎水沙門玄覺撰
全書分為十個部分。第一部分：慕道志儀。想要修道，首先要立下志向，以及遵循侍奉師長的儀軌法則，這些都體現在行爲規範中，所以將『慕道儀式』放在第一部分。 第二部分：戒憍奢意（戒除驕慢和放縱的意念）。雖然一開始立志修道，也熟悉儀軌法則，但如果身、口、意三業驕慢放縱，妄念擾動，又怎麼能得定呢？所以第二部分說明戒除驕慢放縱的意念。 第三部分：凈修三業（清凈地修持身、口、意三業）。前面戒除驕慢放縱，只是簡略地標明綱要，現在要仔細地檢查反省，使粗重的過失不再產生，所以第三部分說明清凈地修持身、口、意三業。 第四部分：奢摩他頌（止觀禪定的頌歌）。前面已經檢查反省身口，使粗重的過失不再產生，接下來就要入門，修道的漸進次第，不外乎定和慧。其中有五種起心，六種料簡，所以第四部分說明奢摩他頌。 第五部分：毗婆舍那頌（觀慧的頌歌）。沒有戒律就沒有禪定，沒有禪定就沒有智慧。上面已經修習禪定，禪定時間長了，智慧自然顯明，所以第五部分說明毗婆舍那頌。 第六部分：優畢叉頌（舍的頌歌）。偏重修習禪定，時間長了就會昏沉；偏重學習智慧，智慧多了心就會浮動。所以第六部分說明優畢叉頌，使定和慧相等，不至於昏沉和浮動，使定和慧達到平衡，捨棄兩邊。 第七部分：三乘漸次（聲聞乘、緣覺乘、菩薩乘的漸進次第）。禪定和智慧既然平衡，就能在寂靜中保持覺照，三觀歸於一心，還有什麼疑惑不能消除？還有什麼覺照不能圓滿？自己解悟雖然明白，但悲憫他人還沒有覺悟，而覺悟又有深淺之分，所以第七部分說明三乘的漸進次第。 第八部分：理事不二（理和事不是兩個）。三乘所悟的道理，沒有不能窮盡的。窮究真理在於實踐，瞭解事物就是真理，所以第八部分說明事和理不是兩個，即事而真，用來去除顛倒的見解。 第九部分：勸友人書。事和理既然融合貫通，內心自然光明瑩潔，又悲憫遠方的學友，虛度光陰，所以第九部分說明勸勉友人的書信。
【English Translation】 English version Collected into one volume, hoping everyone can attain enlightenment like in Yingdu, thereby reaching the state of 'forgetting words after grasping the meaning'. Now, these texts are briefly recorded, with many errors, hoping that insightful individuals can correct them.
Yongjia Collection of the Chan School
Composed by the Shramana Xuanjue of Shenshui in the Tang Dynasty
The entire book is divided into ten sections. Section 1: Aspiring to the Dao and its Rituals. To cultivate the Dao, one must first establish aspiration and follow the rituals and rules of serving a teacher, which are reflected in the code of conduct. Therefore, 'Aspiring to the Dao and its Rituals' is placed in the first section. Section 2: Guarding Against Arrogance and Extravagance (戒憍奢意) (guarding against thoughts of arrogance and indulgence). Although one initially aspires to cultivate the Dao and is familiar with the rituals and rules, if the three karmas of body, speech, and mind are arrogant and indulgent, and deluded thoughts disturb, how can one attain Samadhi (定)? Therefore, the second section explains guarding against thoughts of arrogance and indulgence. Section 3: Purely Cultivating the Three Karmas (凈修三業) (purely cultivating the three karmas of body, speech, and mind). The previous section on guarding against arrogance and extravagance only briefly outlined the key points. Now, one must carefully examine and reflect, so that gross faults do not arise. Therefore, the third section explains purely cultivating the three karmas of body, speech, and mind. Section 4: Shamattha Gatha (奢摩他頌) (verses on Samatha meditation). Having previously examined and reflected on body and speech, so that gross faults do not arise, the next step is to enter the path. The gradual stages of cultivating the Dao are nothing more than Samadhi and Prajna (慧). There are five types of arising thoughts and six types of analysis, so the fourth section explains the Shamattha Gatha. Section 5: Vipassana Gatha (毗婆舍那頌) (verses on Vipassana meditation). Without precepts, there is no Samadhi; without Samadhi, there is no wisdom. Having cultivated Samadhi above, wisdom naturally becomes clear after a long time of Samadhi. Therefore, the fifth section explains the Vipassana Gatha. Section 6: Upeksha Gatha (優畢叉頌) (verses on equanimity). If one focuses too much on cultivating Samadhi, one will become dull after a long time. If one focuses too much on learning wisdom, the mind will become agitated with too much wisdom. Therefore, the sixth section explains the Upeksha Gatha, making Samadhi and wisdom equal, so as not to become dull or agitated, balancing Samadhi and wisdom, and abandoning both sides. Section 7: Gradual Stages of the Three Vehicles (三乘漸次) (gradual stages of the Sravaka Vehicle (聲聞乘), Pratyekabuddha Vehicle (緣覺乘), and Bodhisattva Vehicle (菩薩乘)). Since Samadhi and wisdom are balanced, one can maintain awareness in stillness. The three contemplations return to one mind. What doubts cannot be eliminated? What awareness cannot be perfected? Although one's own understanding is clear, one is compassionate towards others who have not yet awakened, and awakening has different depths. Therefore, the seventh section explains the gradual stages of the Three Vehicles. Section 8: Non-Duality of Principle and Phenomena (理事不二). The principles understood by the Three Vehicles are all-encompassing. Exhaustive investigation of truth lies in practice, and understanding phenomena is truth. Therefore, the eighth section explains that phenomena and principle are not two, being true in phenomena, and used to remove inverted views. Section 9: Letter of Encouragement to a Friend. Since phenomena and principle are integrated, the inner mind is naturally bright and pure. One is also compassionate towards distant friends who are wasting time, so the ninth section explains the letter of encouragement to a friend.
也。發願文第十。勸友雖是悲他。專心在一。情猶未普。故次第十明發愿文。誓度一切也。
慕道志儀第一
先觀三界。生厭離故。次親善友。求出路故。次朝晡問訊。存禮數故。次審乖適如何。明侍養故。次問何所作。為明親承事故。次瞻仰無怠。生殷重故。次數決心要。為正修故。次隨解呈簡。為識邪正故。次驗氣力。知生熟故。次見病生疑。堪進妙藥故。委的審思。求諦當故。日夜精勤。恐緣差故。專心一行。為成業故。亡身為法。為知恩故。如其信力輕微。意無專志。粗行淺解。泛漾隨機。觸事則因事生心。緣無則依無息念。既非動靜之等觀。則順有無之得失。然道不浪階。隨功涉位耳。
戒憍奢意第二
衣食由來。長養栽種。墾土掘地。鹽煮蠶蛾。成熟施為。損傷物命。令他受死。資給自身。但畏飢寒。不觀死苦。殺他活己。痛哉可傷。兼用農功。積力深厚。何獨含靈致命。亦乃信施難消。雖復出家。何德之有。噫。夫欲出超三界。未有絕塵之行。徒為男子之身。而無丈夫之志。但以終朝擾擾。竟夜昏昏。道德未修。衣食斯費。上乖弘道。下闕利生。中負四恩。誠以為恥。故智人思之。寧有法死。不無法生。徒自迷癡。貴身賤法耳。
凈修三業第三
貪瞋邪見意業。
【現代漢語翻譯】 也。發願文第十。勸友雖是悲他。專心在一。情猶未普。故次第十明發愿文。誓度一切也。
慕道志儀第一
首先觀察三界（欲界、色界、無色界），因為厭惡和想要脫離它們。其次親近善友，爲了尋求出離輪迴的道路。再次早晚問候，爲了保持禮數。其次審察身體狀況如何，爲了表明侍奉和調養。其次詢問（善友）在做什麼，爲了表明親自承事。其次瞻仰（善友）不懈怠，產生殷重之心。其次數次下定決心，爲了正確修行。其次隨著理解呈上簡要的報告，爲了識別邪正。其次檢驗氣力，瞭解（修行）生疏或成熟的程度。其次見到（善友）生病產生疑問，可以進獻妙藥。詳細地審察思考，爲了尋求真實可靠的道理。日夜精進勤勉，恐怕因緣有差錯。專心於一行，爲了成就事業。捨棄自身爲了佛法，爲了知恩圖報。如果他的信力輕微，意志沒有專一的志向，粗略地修行淺顯地理解，泛泛地隨波逐流，接觸事物就因事生心，沒有外緣就停止念頭。既然不是動靜等觀，那就順著有無而產生得失。然而道不是隨便就能得到的，隨著功夫的積累才能逐步提升。
戒憍奢意第二
衣服和食物的由來，需要長期的培養和種植，開墾土地挖掘地面，用鹽煮制蠶絲。成熟后施用，損傷了物命。讓其他眾生受死，來供給自身。只畏懼飢餓和寒冷，不觀察死亡的痛苦。殺死其他眾生來讓自己活下去，多麼痛苦多麼可悲啊。兼顧農業的功勞，積累的力量深厚。難道僅僅是包含靈性的生命嗎？也是信徒的佈施難以消受。即使出家，又有什麼德行呢？唉！想要超出三界，卻沒有斷絕塵世的行為。徒有男子之身，卻沒有大丈夫的志向。只是整天忙忙碌碌，整夜昏昏沉沉。道德沒有修養，衣食卻白白浪費。對上違背了弘揚佛道，對下缺失了利益眾生，對中辜負了四重恩情。實在是很可恥。所以有智慧的人思考這些，寧願爲了佛法而死，也不願沒有佛法而活。只是自己迷惑愚癡，看重身體而輕賤佛法罷了。
凈修三業第三
貪婪、嗔恨、邪見是意業。
【English Translation】 Also. The tenth of the Vow Text. Although persuading friends is out of compassion for others, focusing the mind on one thing, the sentiment is still not universal. Therefore, the tenth explains the Vow Text in order, vowing to liberate all.
First: Guidelines for Aspiring to the Path
First, observe the Three Realms (Desire Realm, Form Realm, Formless Realm) because of disgust and the desire to leave them. Second, be close to good friends, in order to seek a way out of Samsara. Third, inquire morning and evening, in order to maintain etiquette. Fourth, examine how the body is doing, in order to show service and care. Fifth, ask what (the good friend) is doing, in order to show personal service. Sixth, look up to (the good friend) without懈怠 (xie dai: negligence), generating a sincere heart. Seventh, make up your mind several times, in order to practice correctly. Eighth, present a brief report as you understand, in order to identify what is right and wrong. Ninth, examine your strength, to know the degree of familiarity or maturity (in practice). Tenth, when seeing (the good friend) is sick, raise questions, so that you can offer wonderful medicine. Deliberate and think carefully, in order to seek true and reliable principles. Be diligent day and night, fearing that the conditions may be wrong. Focus on one practice, in order to accomplish the task. Sacrifice oneself for the Dharma, in order to know gratitude. If his faith is weak, and his will has no specific purpose, he practices roughly and understands superficially, drifting randomly, and when he encounters things, he generates thoughts based on the things, and when there is no external cause, he stops thinking. Since it is not an equal view of movement and stillness, then he follows the gains and losses of existence and non-existence. However, the Path is not obtained casually, but one gradually improves with the accumulation of effort.
Second: Admonishing Arrogance and Extravagance
The origin of clothing and food requires long-term cultivation and planting, cultivating the land and digging the ground, boiling silk with salt. After it matures, it is used, damaging the lives of beings. Letting other beings die to provide for oneself. Only fearing hunger and cold, not observing the suffering of death. Killing other beings to let oneself live, how painful and how sad. Taking into account the merits of agriculture, the accumulated power is profound. Is it only the life that contains spirituality? It is also difficult to digest the offerings of believers. Even if one leaves home, what merit is there? Alas! Wanting to transcend the Three Realms, but without the practice of cutting off worldly affairs. Having the body of a man in vain, but without the ambition of a great man. Just being busy all day long, and drowsy all night long. Morality is not cultivated, but food and clothing are wasted in vain. Above, it violates the promotion of the Buddha's path, below, it lacks the benefit of sentient beings, and in the middle, it fails the fourfold kindness. It is really shameful. Therefore, wise people think about these things, and would rather die for the Dharma than live without the Dharma. It's just that they are confused and foolish, valuing the body and despising the Dharma.
Third: Purifying and Cultivating the Three Karmas
Greed, hatred, and wrong views are mental karma.
妄言綺語兩舌惡口口業。殺盜淫身業。夫欲志求大道者。必先凈修三業。然後於四威儀中。漸次入道。乃至六根所對。隨緣了達。境智雙寂。冥乎妙旨。云何凈修身業。深自思惟。行住坐臥。四威儀中。檢攝三愆。無令漏失。慈悲撫育。不傷物命。水陸空行。一切含識。命無大小。等心愛護。蠢動蜎飛。無令毀損。危難之流。慇勤拔濟。方便救度。皆令解脫。於他財物。不與不取。乃至鬼神。隨有主物。一針一草。終無故犯。貧窮乞丐。隨己所有。敬心施與。令彼安隱。不求恩報。作是思惟。過去諸佛。經無量劫行檀。佈施象馬七珍。頭目髓腦。乃至身命。舍而無吝。我今亦爾。隨有施與。歡喜供養。心無吝惜。于諸女色。心無染著。凡夫顛倒。為欲所醉。耽荒迷亂。不知其過。如捉花莖。不悟毒蛇。智人觀之。毒蛇之口。熊豹之手。猛火熱鐵。不以為喻。銅柱鐵床。焦背爛腸。血肉糜潰。痛徹心髓。作如是觀。唯苦無樂。革囊盛糞。膿血之聚。外假香涂。內唯臭穢。不凈流溢。蟲蛆住處。鮑肆廁孔。亦所不及。智者觀之。但見發毛爪齒。薄皮厚皮。肉血汗淚。涕唾膿脂。筋脈腦膜。黃痰白痰。肝膽骨髓肺脾腎胃。心膏膀胱。大腸小腸。生藏熟藏。屎尿臭處。如是等物。一一非人。識風鼓擊。妄生言語。詐為親友。其
實怨妒。敗德障道。為過至重。應當遠離。如避怨賊。是故智者觀之。如毒蛇想。寧近毒蛇。不親女色。何以故。毒蛇殺人。一死一生。女色系縛。百千萬劫。種種楚毒。苦痛無窮。諦察深思。難可附近。是以智者。切檢三衍。改往修來。背惡從善。不殺不盜。放生布施。不行淫穢。常修梵行。日夜精勤。行道禮拜。歸憑三寶。志求解脫。于身命財。修三堅法。知身虛幻。無有自性。色即是空。誰是我者。一切諸法。但有假名。無一定實。是我身者。四大五陰。一一非我。和合亦無。內外推求。如水聚沫。浮泡陽焰。芭蕉幻化。映象水月。畢竟無人。無明不了。妄執為我。于非實中。橫生貪著。殺生偷盜。淫穢荒迷。竟夜終朝。矻矻造業。雖非真實。善惡報應。如影隨形。作是觀時。不以惡求。而養身命。應自觀身。如毒蛇想。為治病故。受於四事。身著衣服。如裹癰瘡。口餐滋味。如病服藥。節身儉口。不生奢泰。聞說少欲。深樂修行。故經云。少欲頭陀。善知止足。是人能入賢聖之道。何以故。惡道眾生。經無量劫。闕衣乏食。叫喚號毒。飢寒切楚。皮骨相連。我今暫闕。未足為苦。是故智者。貴法賤身。勤求至道。不顧形命。是名凈修身業。云何凈修口業。深自思惟口之四過。生死根本。增長眾惡。傾覆萬行。
【現代漢語翻譯】 現代漢語譯本： 真實的怨恨和嫉妒，會敗壞德行，阻礙修道，是最嚴重的過失，應當遠離，就像躲避怨家和盜賊一樣。因此，有智慧的人看待女色，應當像看待毒蛇一樣。寧可接近毒蛇，也不要親近女色。為什麼呢？因為毒蛇殺人，只是一死一生；而女色的束縛，卻會讓人經歷百千萬劫，遭受種種痛苦的折磨，苦痛無窮。仔細觀察，深入思考，女色是難以接近的。 因此，有智慧的人，要嚴格檢查身、口、意三業，改正過去的錯誤，修持未來的善行，背離罪惡，追隨善良，不殺生，不偷盜，放生，佈施，不行淫穢之事，經常修持梵行，日夜精進勤奮，行道禮拜，歸依依靠佛、法、僧三寶（Buddha, Dharma, Sangha），立志求解脫。對於身命和財產，修持三種堅固的法門，明白身體是虛幻的，沒有自性，色（rupa）即是空（sunyata），誰是『我』呢？一切諸法（dharma），都只是假名安立，沒有一定的實體。所謂『我』的身，是由地、水、火、風四大（Mahabhuta）和色、受、想、行、識五蘊（Skandha）組成，一一都不是『我』，和合在一起也沒有『我』。內外推求，身體就像水中的聚沫，漂浮的泡沫，陽光下的幻影，芭蕉樹的幻化，鏡中的影像，水中的月亮，畢竟沒有真實的『我』。因為無明（Avidya）不瞭解真相，所以妄想執著為『我』，在非真實的事物中，橫生貪婪和執著，殺生偷盜，淫穢荒唐迷惑，整夜整天，辛辛苦苦地造作惡業。雖然這些都不是真實的，但是善惡的報應，卻像影子跟隨形體一樣。 在這樣觀察的時候，不應該用作惡的手段來養活身體。應當自己觀察身體，就像看待毒蛇一樣，爲了治療疾病的緣故，接受飲食、衣服、臥具、醫藥這四事供養。身上穿著衣服，就像包裹癰瘡一樣；口中吃著美味的食物，就像生病了服用藥物一樣。節制身體，節儉口腹，不生奢侈放縱之心。聽到宣說少欲知足，就深深地喜愛修行。所以經書上說，『少欲知足的頭陀行者（Dhuta），善於知道滿足。』這樣的人能夠進入賢聖之道。為什麼呢？因為惡道的眾生，經歷無量劫的時間，缺少衣服，缺乏食物，叫喊號哭，飢寒交迫，皮包骨頭。我現在暫時缺少一些，還不足以成為痛苦。所以有智慧的人，看重佛法，輕賤身體，勤奮地尋求至高的真理，不顧惜形體和性命。這叫做清凈地修持身業。 什麼是清凈地修持口業呢？深入地思考口所造作的四種過失，這是生死的根本，增長各種惡行，傾覆所有的修行。
【English Translation】 English version: True resentment and jealousy ruin virtue and obstruct the path to enlightenment. They are the gravest of faults and should be avoided like enemies and thieves. Therefore, the wise should regard female allurements as they would a poisonous snake. It is better to approach a poisonous snake than to be intimate with women. Why? Because a poisonous snake kills only once, ending one life, while the entanglements of female allurements bind one for hundreds of thousands of kalpas (aeons), enduring all kinds of tortures and endless suffering. Careful observation and deep contemplation reveal that they are hardly approachable. Therefore, the wise should strictly examine their three karmas (body, speech, and mind), correct past mistakes, cultivate future good deeds, turn away from evil, and follow goodness. Do not kill, do not steal, release life, give alms, do not engage in lewdness, and constantly cultivate pure conduct. Day and night, be diligent and assiduous, practice the Way, perform prostrations, and take refuge in the Triple Gem (Buddha, Dharma, Sangha), aspiring to seek liberation. Regarding body, life, and wealth, cultivate the three firm practices, knowing that the body is illusory and without self-nature. Form (rupa) is emptiness (sunyata), so who is 'I'? All dharmas (phenomena) are merely provisional names, without any fixed reality. What is called 'my' body is composed of the four great elements (Mahabhuta) and the five aggregates (Skandha), none of which individually is 'I', nor is their combination 'I'. Searching internally and externally, the body is like foam on water, floating bubbles, a mirage in the sunlight, the illusion of a banana tree, a reflection in a mirror, or the moon in water—ultimately, there is no person. Because of ignorance (Avidya), one does not understand the truth and falsely clings to 'I', giving rise to greed and attachment in what is unreal, killing, stealing, engaging in lewdness, and being lost in delusion. All night and all day, one toils to create evil karma. Although these are not real, the retribution of good and evil follows like a shadow follows the form. When contemplating in this way, one should not seek to nourish the body by evil means. One should regard one's own body as one would a poisonous snake, accepting the four requisites (food, clothing, bedding, and medicine) for the sake of curing illness. Wearing clothes on the body is like wrapping a sore; eating delicious food is like taking medicine when sick. Restrain the body, be frugal in speech, and do not give rise to extravagance and indulgence. Upon hearing the teaching of few desires and contentment, deeply rejoice in cultivation. Therefore, the sutra says, 'The ascetic (Dhuta) who has few desires and knows contentment is skilled in knowing satisfaction.' Such a person can enter the path of the wise and holy. Why? Because beings in the evil realms, for countless kalpas (aeons), lack clothing and food, crying and wailing in agony, suffering from hunger and cold, with skin and bones connected. My present lack is not enough to be considered suffering. Therefore, the wise value the Dharma and despise the body, diligently seeking the supreme truth, without regard for form and life. This is called purifying the karma of the body. How does one purify the karma of speech? By deeply contemplating the four faults of speech, which are the root of birth and death, increase all evils, and overturn all practices.
遞相是非。是故智者。欲拔其源。斷除虛妄。修四實語。正直柔軟和合如實。此之四語。智者所行。何以故。正直語者。能除綺語。柔軟語者。能除惡口。和合語者。能除兩舌。如實語者。能除妄語。正直語者有二。一稱法說。令諸聞者。信解明瞭。二稱理說。令諸聞者。除疑遣惑。柔軟語者亦二。一者安慰語。令諸聞者。歡喜親近。二者宮商清雅。令諸聞者。愛樂受習。和合語者亦二。一事和合者。見斗諍人。諫勸令舍。不自稱譽。卑遜敬物。二理和合者。見退菩提心人。慇勤勸進。善能分別。菩提煩惱。平等一相。如實語者亦二。一事實者。有則言有。無則言無。是則言是。非則言非。二理實者。一切眾生。皆有佛性。如來涅槃。常住不變。是以智者。行四實語。觀彼眾主。曠劫已來。為彼四過之所顛倒。沉淪生死。難可出離。我今欲拔其源。觀彼口業。唇舌牙齒。咽喉臍響。識風鼓擊。音出其中。由心因緣。虛實兩別。實則利益。虛則損減。實是起善之根。虛是生惡之本。善惡根本。由口言詮。詮善之言。名為四正。詮惡之語。名為四邪。邪則就苦。正則歸樂。善是助道之緣。惡是敗道之本。是故智者要心扶正。實語自立。誦經唸佛。觀語實相。言無所存。語默平等。是名凈修口業。云何凈修意業。深自思惟。
【現代漢語翻譯】 現代漢語譯本： 互相之間爭論是非。因此，智者想要拔除這種爭論的根源，斷除虛妄之語，修習四種真實之語：正直、柔軟、和合、如實。這四種語言是智者所奉行的。為什麼呢？因為正直之語，能夠去除綺語（花言巧語）；柔軟之語，能夠去除惡口（粗暴惡毒的語言）；和合之語，能夠去除兩舌（挑撥離間的語言）；如實之語，能夠去除妄語（虛假的語言）。 正直之語有兩種：一是符合佛法真理的言說，使聽聞者能夠信解明白；二是符合正理的言說，使聽聞者能夠消除疑惑，去除迷惑。柔軟之語也有兩種：一是安慰的言語，使聽聞者歡喜親近；二是言語如宮商之音般清雅，使聽聞者喜愛樂於學習。 和合之語也有兩種：一是事情上的和合，看到爭鬥之人，勸諫他們捨棄爭鬥，不自我稱讚，謙卑恭敬待人接物；二是道理上的和合，看到退失菩提心（覺悟之心）的人，慇勤勸勉他們精進，善於分辨菩提與煩惱，明白它們在本質上是平等不二的。 如實之語也有兩種：一是事實上的真實，有就是有，沒有就是沒有，是就是是，非就是非；二是道理上的真實，一切眾生都具有佛性（成佛的潛能），如來的涅槃（寂滅）是常住不變的。 因此，智者奉行四種真實之語，觀察那些眾生，從曠劫（極長的時間）以來，被這四種口過所顛倒，沉淪於生死輪迴之中，難以脫離。我現在想要拔除這些口過的根源，觀察他們的口業，言語出自唇舌牙齒，經過咽喉，由臍部的氣流震動發聲，聲音的產生是由於心的因緣，從而有了虛實兩種區別。真實之語帶來利益，虛假之語帶來損害。真實之語是產生善的根源，虛假之語是產生惡的根本。善惡的根本，由口中的言語所表達。表達善的言語，稱為四正語；表達惡的言語，稱為四邪語。邪語導致痛苦，正語導向快樂。善是助道的因緣，惡是敗道的根本。因此，智者要使內心扶正，以真實之語立身，誦經唸佛，觀照言語的實相，心中不執著于言語，言語和沉默平等無二。這叫做清凈地修習口業。如何清凈地修習意業呢？深入地自我思維。
【English Translation】 English version: They mutually dispute right and wrong. Therefore, the wise desire to uproot the source of this, to cut off falsehood, and to cultivate the four truthful speeches: upright, gentle, harmonious, and truthful. These four speeches are practiced by the wise. Why? Because upright speech can eliminate frivolous speech (綺語 qǐyǔ); gentle speech can eliminate harsh speech (惡口 èkǒu); harmonious speech can eliminate divisive speech (兩舌 liǎngshé); and truthful speech can eliminate false speech (妄語 wàngyǔ). There are two kinds of upright speech: first, speaking in accordance with the Dharma (法 Fǎ), enabling all who hear to believe, understand, and become clear; second, speaking in accordance with reason, enabling all who hear to eliminate doubt and dispel confusion. There are also two kinds of gentle speech: first, comforting words, enabling all who hear to rejoice and draw near; second, speech that is as clear and elegant as palace music, enabling all who hear to love, delight in, and practice it. There are also two kinds of harmonious speech: first, harmony in matters, seeing people in conflict and strife, advising them to abandon it, not praising oneself, being humble and respectful to all things; second, harmony in principles, seeing people who have retreated from the Bodhi mind (菩提心 Pútíxīn, the mind of enlightenment), earnestly encouraging them to advance, being skilled at distinguishing between Bodhi and afflictions (煩惱 fánnǎo), understanding that they are equal and of one essence. There are also two kinds of truthful speech: first, truth in facts, saying 'yes' when it is yes, and 'no' when it is no, saying 'is' when it is is, and 'is not' when it is not; second, truth in principle, that all sentient beings have Buddha-nature (佛性 Fóxìng, the potential to become a Buddha), and that the Nirvana (涅槃 Nièpán) of the Tathagata (如來 Rúlái) is permanent and unchanging. Therefore, the wise practice the four truthful speeches, observing those beings who, from beginningless kalpas (曠劫 kuàngjié, extremely long periods of time), have been deluded by these four verbal transgressions, sinking into the cycle of birth and death, difficult to escape. I now desire to uproot the source of these verbal transgressions, observing their karma of speech, that words come from the lips, tongue, and teeth, passing through the throat, and are produced by the vibration of air from the navel. The production of sound is due to the causes and conditions of the mind, thus there are two distinctions: true and false. True speech brings benefit, false speech brings harm. True speech is the root of generating good, false speech is the root of generating evil. The root of good and evil is expressed by the words from the mouth. Words that express good are called the four right speeches; words that express evil are called the four wrong speeches. Wrong speech leads to suffering, right speech leads to happiness. Good is the condition that aids the path, evil is the root that destroys the path. Therefore, the wise must support righteousness in their hearts, establish themselves with truthful speech, recite scriptures and contemplate the Buddha, contemplate the true nature of speech, without attachment to words, speech and silence being equal. This is called purifying and cultivating the karma of speech. How does one purify and cultivate the karma of thought? By deeply reflecting within oneself.
善惡之源。皆從心起。邪念因緣。能生萬惡。正觀因緣。能生萬善。故經云。三界無別法。惟是一心作。當知心是萬法之根本也。云何邪念。無明不了。妄執為我。我見堅固。貪瞋邪見。橫計所有。生諸染著。故經云。因有我故。便有我所。因我所故。起于斷常。六十二見。見思相續。九十八使。三界生死。輪迴不息。當知邪念。眾惡之本。是故智者制而不隨。云何正觀。彼我無差。色心不二。菩提煩惱。本性非殊。生死涅槃。平等一照。故經云。離我我所。觀于平等。我及涅槃。此二皆空。當知諸法。但有名字。故經云。乃至涅槃。亦但有名字。又云。文字性離。名字亦空。何以故。法不自名。假名詮法。法既非法。名亦非名。名不當法。法不當名。名法無當。一切空寂。故經云。法無名字。言語斷故。是以妙相絕名。真名非字。何以故。無為寂滅。至極微妙。絕相離名。心言路絕。當知正觀還源之要也。是故智者正觀因緣。萬感斯遣。境智雙忘。心源凈矣。是名凈修意業。此應四儀。六根所對。隨緣了達。入道次第云爾。
奢摩他頌第四
恰恰用心時。恰恰無心用。無心恰恰用。常用恰恰無。夫念非忘塵。而不息塵。非息念而不忘塵。忘則息念而忘。念息則忘塵而息。忘塵而息。息無能息。息念而忘
【現代漢語翻譯】 現代漢語譯本：善與惡的根源，都從內心生起。邪念作為一種因緣，能夠產生各種罪惡；正確的觀察作為一種因緣，能夠產生各種善行。所以經書上說：『三界沒有別的法則，都是由一心所造作。』應當明白，心是萬法的根本啊。什麼是邪念呢？就是因為無明，不瞭解實相，錯誤地執著于『我』。『我見』非常牢固，產生貪婪、嗔恨和邪見，橫加計較所擁有的一切，從而產生各種染著。所以經書上說：『因為有我，所以便有我所；因為有我所，就產生了斷見和常見，以及六十二種邪見。』這些見解和思慮相互連續，導致九十八種煩惱，使眾生在三界中生死輪迴，永無止息。應當明白，邪念是各種罪惡的根本。因此，有智慧的人會控制它而不隨從它。什麼是正觀呢？就是認識到彼與我沒有差別，色與心不是二元對立的，菩提（bodhi，覺悟）與煩惱，其本性並沒有什麼不同，生死與涅槃（nirvana，寂滅）也是平等一如的。所以經書上說：『離開了我與我所的執著，觀察一切法的平等性。我以及涅槃，這兩者都是空性的。』應當明白，一切諸法，都只是有名字而已。所以經書上說：『乃至涅槃，也只是一個名字而已。』又說：『文字的自性是空性的，名字也是空性的。』為什麼呢？因為法不能自己命名，只是假借名字來詮釋法。法既然不是實在的，那麼名字也不是實在的。名字不能完全代表法，法也不能完全被名字所代表。名字與法互不對應，一切都是空寂的。所以經書上說：『法沒有名字，因為言語已經斷絕。』因此，微妙的實相超越了名字，真正的名字不是文字所能表達的。為什麼呢？因為無為寂滅的狀態，是至極微妙的，超越了現象，遠離了名字，心和言語都無法到達。應當明白，正觀是迴歸本源的關鍵啊。因此，有智慧的人通過正觀因緣，各種感受都會消散，能觀的智慧和所觀的境界都一併忘卻，心源就清凈了。這就是所謂的清凈修習意業，這應該體現在日常的行住坐臥四種威儀中，以及六根所面對的一切境界中，隨著因緣的變化而明瞭通達，這就是入道的次第了。 奢摩他頌 第四 恰恰在用心的時候，恰恰是沒有心在用；沒有心的時候恰恰在用，常常在用的時候恰恰是沒有。念頭並非是忘記塵境，但卻能使塵境止息；並非止息念頭，但卻能使不忘記塵境。忘記塵境就能止息念頭而忘記，念頭止息就能使塵境止息。忘記塵境而止息，止息是沒有能止息的；止息念頭而忘記。
【English Translation】 English version: The source of good and evil both arise from the mind. Evil thoughts, as a condition, can generate all kinds of wickedness; correct contemplation, as a condition, can generate all kinds of goodness. Therefore, the scriptures say: 'The Three Realms have no separate laws; they are all created by the one mind.' It should be understood that the mind is the root of all dharmas (phenomena). What are evil thoughts? It is ignorance, not understanding reality, and falsely clinging to 'I' (self). The 'view of self' is very firm, giving rise to greed, hatred, and wrong views, and calculating about everything one possesses, thus generating all kinds of attachments. Therefore, the scriptures say: 'Because there is I, there is what belongs to I; because of what belongs to I, there arise the views of permanence and impermanence, and the sixty-two wrong views.' These views and thoughts continue one after another, leading to the ninety-eight afflictions, causing beings to be reborn in the Three Realms, endlessly. It should be understood that evil thoughts are the root of all evils. Therefore, the wise control them and do not follow them. What is correct contemplation? It is recognizing that there is no difference between 'other' and 'I,' that form and mind are not dualistic, that bodhi (enlightenment) and afflictions are not different in their essential nature, and that samsara (birth and death) and nirvana (cessation) are equally illuminated. Therefore, the scriptures say: 'Leaving behind the attachment to I and what belongs to I, contemplate the equality of all dharmas. I and nirvana are both empty.' It should be understood that all dharmas are just names. Therefore, the scriptures say: 'Even nirvana is just a name.' It also says: 'The nature of words is empty, and names are also empty.' Why? Because a dharma cannot name itself; it merely borrows a name to explain the dharma. Since the dharma is not real, then the name is also not real. The name cannot fully represent the dharma, and the dharma cannot be fully represented by the name. Name and dharma do not correspond; everything is empty and still. Therefore, the scriptures say: 'Dharma has no name, because language has ceased.' Therefore, the wonderful reality transcends names, and the true name cannot be expressed by words. Why? Because the state of non-action and stillness is extremely subtle, transcending phenomena, and beyond names; the mind and language cannot reach it. It should be understood that correct contemplation is the key to returning to the source. Therefore, the wise, through correct contemplation of conditions, will dispel all feelings, and both the wisdom that contemplates and the realm that is contemplated will be forgotten, and the source of the mind will be purified. This is called the pure cultivation of mental karma, which should be reflected in the four dignities of walking, standing, sitting, and lying down, and in all the realms that the six senses encounter, understanding and penetrating according to the changes of conditions. This is the order of entering the path. Shamati Song Fourth Precisely when using the mind, precisely when there is no mind using; when there is no mind, precisely when using, often using, precisely when there is nothing. Thoughts are not forgetting the dust, but they can stop the dust; not stopping thoughts, but they can not forget the dust. Forgetting the dust can stop thoughts and forget, stopping thoughts can stop the dust. Forgetting the dust and stopping, stopping is not able to stop; stopping thoughts and forgetting.
。忘無所忘。忘無所忘。塵遺非對。息無能息。念滅非知。知滅對遺。一向冥寂。闃爾無寄。妙性天然。如火得空。火則自滅。空喻妙性之非相。火比妄念之不生。其辭曰。忘緣之後寂寂。靈知之性歷歷。無記昏昧昭昭。契真本空的的。惺惺寂寂是。無記寂寂非。寂寂惺惺是。亂想惺惺非。若以知知寂。此非無緣知。如手執如意。非無如意手。若以自知知。亦非無緣知。如手自作拳。非是不拳手。亦不知知寂。亦不自知知。不可為無知。自性瞭然故。不同於木石。手不執如意。亦不自作拳。不可為無手。以手安然故。不同於兔角。複次修心漸次者。夫以知知物。物在知亦在。若以知知知。知知則離物。物離猶知在。起知知于知。後知若生時。前知早已滅。二知既不併。但得前知滅。滅處為知境。能所俱非真。前則滅滅引知。后則知知續滅。生滅相續。自是輪迴之道。今言知者。不須知知。但知而已。則前不接滅。后不引起。前後斷續。中間自孤。當體不顧。應時消滅。知體既已滅。豁然如托空。寂爾少時間。唯覺無所得。即覺無覺。無覺之覺。異乎木石。此是初心處。冥然絕慮。乍同死人。能所頓忘。纖緣盡凈。闃爾虛寂。似覺無知。無知之性。異乎木石。此是初心處。領會難為。入初心時。三不應有。一惡。謂思惟
世間五欲等因緣。二善。謂思惟世間雜善等事。三無記。謂善惡不思闃爾昏住。戒中三應須具。一攝律儀戒。謂斷一切惡。二攝善法戒。謂修一切善。三饒益有情戒。謂誓度一切眾生。定中三應須別。一安住定。謂妙性天然本自非動。二引起定。謂澄心寂怕發瑩增明。三辦事定。謂定水凝清萬像斯鑒。慧中三應須別。一人空慧。謂了陰非我。即陰中無我。如龜毛兔角。二法空慧。謂了陰等諸法。緣假非實。如映象水月。三空空慧。謂了境智俱空。是空亦空。見中三應須識。一空見。謂見空而見非空。二不空見。謂見不空而見非不空。三性空見。謂見自性而見非性。偏中三應須簡。一有法身無般若解脫。二有般若無解脫法身。三有解脫無法身般若。有一無二故不圓。不圓故非性。又偏中三應須簡。一有法身般若無解脫。二有般若解脫無法身。三有解脫法身無般若。有二無一故不圓。不圓故非性。圓中三應須具。一法身不癡即般若。般若無著即解脫。解脫寂滅即法身。二般若無著即解脫。解脫寂滅即法身。法身不癡即般若。三解脫寂滅即法身。法身不癡即般若。般若無著即解脫。舉一即具三。言三體即一。此因中三德。非果上三德。欲知果上三德。法身有斷德邇。因斷惑而顯德。故名斷德。自受用身有智德。具四智真實功
【現代漢語翻譯】 現代漢語譯本 世間的五種慾望等等都是因緣和合而生。二善：包括思惟世間各種善事等等。三無記：指既非善也非惡，不思不想，一片昏沉的狀態。戒律中三種戒條必須具備：一是攝律儀戒，即斷除一切惡行；二是攝善法戒，即修習一切善行；三是饒益有情戒，即發誓度化一切眾生。 禪定中三種定境必須區分：一是安住定，指妙性天然，本來如此，不生不滅；二是引起定，指澄凈內心，寂靜無聲，從而煥發晶瑩的光芒；三是辦事定，指禪定之水凝結清澈，從而能照見萬物。 智慧中三種智慧必須區分：一是人空慧，指了悟五蘊（陰）並非『我』，即在五蘊（陰）中沒有『我』的存在，如同龜毛兔角般虛無；二是法空慧，指了悟五蘊（陰）等諸法，都是因緣和合的假象，並非真實存在，如同鏡中花、水中月般虛幻；三是空空慧，指了悟境和智都為空性，『空』的本身也是空性。 見解中三種見解必須認識：一是空見，指見到空，但所見並非真正的空；二是不空見，指見到不空，但所見並非真正的不空；三是性空見，指見到自性，但所見並非真正的自性。 偏頗中三種情況必須區分：一是有法身而沒有般若智慧和解脫；二是有般若智慧而沒有解脫和法身；三是有解脫而沒有法身和般若智慧。因為只有一種而缺少兩種，所以不圓滿。因為不圓滿，所以不是自性。 又，偏頗中三種情況必須區分：一是有法身和般若智慧而沒有解脫；二是有般若智慧和解脫而沒有法身；三是有解脫和法身而沒有般若智慧。因為有兩種而缺少一種，所以不圓滿。因為不圓滿，所以不是自性。 圓滿中三種德性必須具備：一是法身不愚癡就是般若智慧，般若智慧沒有執著就是解脫，解脫寂滅就是法身；二是般若智慧沒有執著就是解脫，解脫寂滅就是法身，法身不愚癡就是般若智慧；三是解脫寂滅就是法身，法身不愚癡就是般若智慧，般若智慧沒有執著就是解脫。舉出一個就具備三個，說三個體性其實就是一個。這是因地上的三種德性，不是果地上的三種德性。想要知道果地上的三種德性，法身有斷德，因為斷除迷惑而顯現德性，所以名為斷德。自受用身有智德，具備四智的真實功德。
【English Translation】 English version The five desires of the world and so on are all caused by conditions. Two kinds of goodness: one is contemplating the various good deeds in the world. Three are neutral: neither good nor evil, without thinking, in a state of dullness. Three precepts must be fully possessed in the precepts: first, the precept of restraining the precepts, which is to cut off all evil; second, the precept of collecting good dharmas, which is to cultivate all good; third, the precept of benefiting sentient beings, which is to vow to liberate all sentient beings. In samadhi (定), three states of samadhi must be distinguished: first, abiding samadhi, which refers to the wonderful nature being natural, originally so, without arising or ceasing; second, arousing samadhi, which refers to purifying the mind, being silent and soundless, thereby radiating a crystal-clear light; third, accomplishing samadhi, which refers to the water of samadhi congealing and becoming clear, thereby being able to reflect all things. In wisdom (慧), three kinds of wisdom must be distinguished: first, the wisdom of emptiness of self (人空慧), which refers to realizing that the five aggregates (陰) are not 'I', that is, there is no 'I' in the five aggregates (陰), as empty as turtle hair and rabbit horns; second, the wisdom of emptiness of dharmas (法空慧), which refers to realizing that the dharmas such as the five aggregates (陰) are all illusory appearances arising from conditions, not truly existing, as illusory as flowers in a mirror and the moon in water; third, the wisdom of emptiness of emptiness (空空慧), which refers to realizing that both the object and the wisdom are empty in nature, and the 'emptiness' itself is also empty. In views (見), three kinds of views must be recognized: first, the view of emptiness (空見), which refers to seeing emptiness, but what is seen is not true emptiness; second, the view of non-emptiness (不空見), which refers to seeing non-emptiness, but what is seen is not truly non-empty; third, the view of emptiness of nature (性空見), which refers to seeing self-nature, but what is seen is not true self-nature. In bias (偏), three situations must be distinguished: first, having Dharmakaya (法身) without Prajna (般若) wisdom and liberation (解脫); second, having Prajna (般若) wisdom without liberation (解脫) and Dharmakaya (法身); third, having liberation (解脫) without Dharmakaya (法身) and Prajna (般若) wisdom. Because there is only one and lacking two, it is not complete. Because it is not complete, it is not self-nature. Also, in bias (偏), three situations must be distinguished: first, having Dharmakaya (法身) and Prajna (般若) wisdom without liberation (解脫); second, having Prajna (般若) wisdom and liberation (解脫) without Dharmakaya (法身); third, having liberation (解脫) and Dharmakaya (法身) without Prajna (般若) wisdom. Because there are two and lacking one, it is not complete. Because it is not complete, it is not self-nature. In completeness (圓), three virtues must be possessed: first, Dharmakaya (法身) not being ignorant is Prajna (般若) wisdom, Prajna (般若) wisdom not being attached is liberation (解脫), liberation (解脫) being quiescent is Dharmakaya (法身); second, Prajna (般若) wisdom not being attached is liberation (解脫), liberation (解脫) being quiescent is Dharmakaya (法身), Dharmakaya (法身) not being ignorant is Prajna (般若) wisdom; third, liberation (解脫) being quiescent is Dharmakaya (法身), Dharmakaya (法身) not being ignorant is Prajna (般若) wisdom, Prajna (般若) wisdom not being attached is liberation (解脫). Mentioning one includes all three, saying three natures is actually one. These are the three virtues on the causal ground, not the three virtues on the resultant ground. If you want to know the three virtues on the resultant ground, Dharmakaya (法身) has the virtue of cessation, because the virtue is revealed by ceasing delusion, so it is called the virtue of cessation. The self-enjoyment body has the virtue of wisdom, possessing the true merit of the four wisdoms.
德故。他化二身。有大恩德。他受用身。於十地菩薩有恩德故。三種化身。于菩薩二乘異生有恩故。三諦四智。除成所作智。為緣俗諦故。然法無淺深。而照之有明昧。心非垢凈。而解之有迷悟。創入初心。迷復何非淺。終契圓理。達始何非深。迷之失理而自差。悟之失差而即理。迷悟則同其致。故有漸次名焉。複次初修心人。入門之後。須識五念。一故起。二串習。三接續。四別生。五即靜。故起念者。謂起心思惟世間五欲。及雜善等事。串習念者。謂無心故憶。忽爾思惟善惡等事。接續念者。謂串習忽起。知心馳散。又不制止。更復續前。思惟不住。別生念者。謂覺知前念是散亂。即生慚愧改悔之心。即靜念者。謂初坐時。更不思惟世間善惡。及無記等事。即此作功。故言即靜。串習一念初生者。多接續故起二念。懈怠者有別生一念。慚愧者多即靜一念。精進者有串習。接續故起別生四念為病。即靜一念為藥。雖復藥病有殊。總束俱名爲念。得此五念停息之時。名為一念相應。一念者靈知之自性也。然五念是一念枝條。一念是五念根本。複次若一念相應之時。須識六種料簡。一識病。二識藥。三識對治。四識過生。五識是非。六識正助。第一病者有二種。一緣慮。二無記。緣慮者善惡二念也。雖復差殊。俱非解脫
【現代漢語翻譯】 現代漢語譯本： 德故（功德的緣故）。他化二身（應化身和報身），有大恩德。他受用身（佛為十地菩薩所現之身），於十地菩薩有恩德的緣故。三種化身（隨類化身、應化身、報化身），對於菩薩、二乘（聲聞、緣覺）和異生（不同種類的眾生）有恩的緣故。三諦（空諦、假諦、中諦）四智（大圓鏡智、妙觀察智、平等性智、成所作智），除去成所作智，是爲了隨順世俗諦的緣故。然而法本身沒有深淺之分，只是照見它的時候有明昧的差別。心本身沒有垢染和清凈，只是理解它的時候有迷惑和覺悟的差別。初入門的修行者，迷惑又怎麼能說不是淺顯的呢？最終契合圓滿的真理，通達初始又怎麼能說不是深奧的呢？迷惑就會失去真理而產生偏差，覺悟就會消除偏差而契合真理。迷惑和覺悟雖然途徑不同，但最終的目標是一致的，所以才有了漸次修行的說法。 再次，初學佛法的人，入門之後，必須認識五念：一、故起（故意生起），二、串習（習慣性生起），三、接續（持續生起），四、別生（特別生起），五、即靜（立即止靜）。故起念，是指故意生起心思，思惟世間的五欲（財、色、名、食、睡）以及各種善事等。串習念，是指無意中回憶，忽然思惟善惡等事。接續念，是指串習念忽然生起，知道心已經散亂，又不加以制止，繼續之前的思惟，不能停止。別生念，是指覺察到之前的念頭是散亂的，立即生起慚愧和懺悔之心。即靜念，是指剛開始打坐的時候，不再思惟世間的善惡以及無記（非善非惡）等事，立即在此處用功，所以說『即靜』。串習一念初生的人，因為多有接續，所以會生起二念。懈怠的人會有別生一念。慚愧的人多有即靜一念。精進的人因為有串習、接續，所以會生起別生四念，這是病。即靜一念是藥。雖然藥和病有所不同，但總的來說都叫做念。當這五念停息的時候，就叫做一念相應。一念，是靈知的自性。然而五念是一念的枝條，一念是五唸的根本。 再次，如果一念相應的時候，必須認識六種料簡（辨別）：一、識病（認識病），二、識藥（認識藥），三、識對治（認識對治方法），四、識過生（認識過失產生的原因），五、識是非（認識是非），六、識正助（認識正行和助行）。第一，病有兩種：一、緣慮（緣于外境的思慮），二、無記（非善非惡的狀態）。緣慮，就是善念和惡念。雖然有所不同，但都不是解脫。
【English Translation】 English version: Because of virtue (De Gu). The two transformation bodies (Ta Hua Er Shen - Nirmāṇakāya and Sambhogakāya) have great kindness and virtue. The body of enjoyment for others (Ta Shou Yong Shen - Sambhogakāya), has kindness and virtue to the Ten Bhumi Bodhisattvas. The three kinds of transformation bodies (San Zhong Hua Shen - various forms of Nirmāṇakāya, Nirmāṇakāya, Sambhogakāya), have kindness to Bodhisattvas, Two Vehicles (Sheng Wen, Yuan Jue - Śrāvaka and Pratyekabuddha), and different beings (Yi Sheng - different kinds of sentient beings). The Three Truths (San Di - emptiness, provisional existence, the Middle Way) and Four Wisdoms (Si Zhi - Great Perfect Mirror Wisdom, Wonderful Observing Wisdom, Equality Wisdom, Accomplishing Wisdom), except for Accomplishing Wisdom, are for conforming to the mundane truth. However, the Dharma itself has no shallow or deep, but the illumination of it has clarity and obscurity. The mind itself is not defiled or pure, but the understanding of it has delusion and enlightenment. For the beginner who has just entered the path, how can delusion not be shallow? Ultimately, to be in accordance with the perfect truth, how can understanding the beginning not be profound? Delusion loses the truth and produces deviation, enlightenment eliminates deviation and is in accordance with the truth. Although delusion and enlightenment have different paths, the ultimate goal is the same, so there is the saying of gradual cultivation. Again, after entering the path, a beginner in Buddhism must recognize the Five Thoughts: 1. Intentional arising (Gu Qi), 2. Habitual practice (Chuan Xi), 3. Continuous arising (Jie Xu), 4. Distinct arising (Bie Sheng), 5. Immediate stillness (Ji Jing). Intentional arising refers to intentionally arising thoughts, thinking about the five desires of the world (Wu Yu - wealth, sex, fame, food, sleep) and various good deeds, etc. Habitual practice refers to unintentional recollection, suddenly thinking about good and evil things, etc. Continuous arising refers to the sudden arising of habitual practice, knowing that the mind has been scattered, and not stopping it, continuing the previous thinking, unable to stop. Distinct arising refers to realizing that the previous thought was scattered, and immediately arising shame and repentance. Immediate stillness refers to not thinking about worldly good and evil and neutral (Wu Ji - neither good nor evil) things when starting to meditate, and immediately working hard here, so it is said 'immediate stillness'. Those who have just started to have habitual practice will have two thoughts because of continuous arising. Lazy people will have one distinct thought. Shameful people often have one immediate stillness thought. Diligent people will have four distinct thoughts because of habitual practice and continuous arising, which is a disease. Immediate stillness is medicine. Although medicine and disease are different, they are generally called thoughts. When these five thoughts stop, it is called one thought corresponding. One thought is the self-nature of spiritual awareness. However, the five thoughts are the branches of one thought, and one thought is the root of the five thoughts. Again, if one thought corresponds, one must recognize the six kinds of discernment (Liu Zhong Liao Jian): 1. Recognizing the disease (Shi Bing), 2. Recognizing the medicine (Shi Yao), 3. Recognizing the antidote (Shi Dui Zhi), 4. Recognizing the cause of fault (Shi Guo Sheng), 5. Recognizing right and wrong (Shi Shi Fei), 6. Recognizing the main and auxiliary practices (Shi Zheng Zhu). First, there are two kinds of diseases: 1. External thoughts (Yuan Lu - thoughts arising from external objects), 2. Neutral state (Wu Ji - neither good nor evil). External thoughts are good and evil thoughts. Although they are different, they are not liberation.
。是故總束名為緣慮。無記者雖不緣善惡等事。然俱非真心。但是昏住。此二種名為病。第二藥者。亦有二種。一寂寂。二惺惺。寂寂謂不念外境善惡等事。惺惺謂不生昏住無記等相。此二種名為藥。第三對治者。以寂寂治緣慮。以惺惺治昏住。用此二藥。對彼二病。故名對治。第四過生者。謂寂寂久生昏住。惺惺久生緣慮。因藥發病。故云過生。第五識是非者。寂寂不惺惺。此乃昏住。惺惺不寂寂。此乃緣慮。不惺惺不寂寂。此乃非但緣慮。亦乃入昏而住。亦寂寂亦惺惺。非唯歷歷。兼復寂寂。此乃還源之妙性也。此四句者。前三句非。后一句是。故云識是非也。第六正助者。以惺惺為正。以寂寂為助。此之二事。體不相離。猶如病者。因杖而行。以行為正。以杖為助。夫病者欲行。必先取杖。然後方行。修心之人。亦復如是。必先息緣慮。令心寂寂。次當惺惺。不致昏沉。令心歷歷。歷歷寂寂。二名一體。更不異時。譬夫病者欲行。闕杖不可。正行之時。假杖故能行。作功之者。亦復如是。歷歷寂寂。不得異時。雖有二名。其體不別。又曰。亂想是病。無記亦病。寂寂是藥。惺惺亦藥。寂寂破亂想。惺惺治無記。寂寂生無記。惺惺生亂想。寂寂雖能治亂想。而復還生無記。惺惺雖能治無記。而復還生亂想。故曰惺
【現代漢語翻譯】 是故，總的來說，將心專注于某一對像稱為『緣慮』（Yuanlv，攀緣思慮）。無記狀態雖然不緣于善惡等事，但同樣不是真心，而是一種昏沉的停滯狀態。這兩種狀態被稱為『病』。 第二，『藥』也有兩種：一是『寂寂』（Jiji，寂靜），即不念外境的善惡等事；二是『惺惺』（Xingxing，清醒），即不產生昏沉停滯的無記狀態。這兩種狀態被稱為『藥』。 第三，『對治』的方法是：用『寂寂』來對治『緣慮』，用『惺惺』來對治『昏住』。用這兩種藥來對治那兩種病，所以稱為『對治』。 第四，『過生』是指：『寂寂』用久了會產生『昏住』，『惺惺』用久了會產生『緣慮』。因為用藥反而引發了疾病，所以說『過生』。 第五，『識是非』是指：只有『寂寂』而沒有『惺惺』，這就是『昏住』；只有『惺惺』而沒有『寂寂』，這就是『緣慮』；既沒有『惺惺』也沒有『寂寂』，這不僅是『緣慮』，而且是進入了昏沉而停滯的狀態；既有『寂寂』又有『惺惺』，這不僅是歷歷分明，而且是寂靜無染，這就是迴歸本源的妙性啊。這四句話中，前三句都是錯誤的，后一句才是正確的，所以說『識是非』。 第六，『正助』是指：以『惺惺』為正，以『寂寂』為助。這兩者，本體上是不可分離的，就像病人因為拄著枴杖才能行走一樣，以行走為主要，以枴杖為輔助。病人想要行走，必須先拿起枴杖，然後才能行走。修行的人也是這樣，必須先停止攀緣思慮，使心寂靜；然後應當保持清醒，不至於昏沉，使心歷歷分明。歷歷分明和寂靜無染，是二而一體的，不是不同的時間。就像病人想要行走，缺少枴杖是不行的；在行走的時候，藉助枴杖才能行走。修行的人也是這樣，歷歷分明和寂靜無染，不能是不同的時間，雖然有兩個名稱，但它們的本體沒有區別。又說，亂想是病，無記也是病，寂寂是藥，惺惺也是藥。寂寂破除亂想，惺惺對治無記。寂寂會產生無記，惺惺會產生亂想。寂寂雖然能對治亂想，但又會產生無記；惺惺雖然能對治無記，但又會產生亂想。所以說，惺惺
【English Translation】 Therefore, generally speaking, focusing the mind on an object is called 'Yuanlv' (攀緣思慮, clinging and thinking). Although the state of non-recollection does not cling to good or evil matters, it is also not the true mind, but a state of dull stagnation. These two states are called 'disease'. Secondly, there are also two types of 'medicine': one is 'Jiji' (寂靜, stillness), which means not thinking about the good or evil matters of the external environment; the other is 'Xingxing' (清醒, wakefulness), which means not producing the state of dull stagnation and non-recollection. These two states are called 'medicine'. Thirdly, the method of 'antidote' is: use 'Jiji' to counteract 'Yuanlv', and use 'Xingxing' to counteract 'dullness'. Use these two medicines to treat those two diseases, so it is called 'antidote'. Fourthly, 'over-generation' refers to: prolonged use of 'Jiji' will produce 'dullness', and prolonged use of 'Xingxing' will produce 'Yuanlv'. Because the use of medicine instead triggers the disease, it is called 'over-generation'. Fifthly, 'knowing right and wrong' refers to: only 'Jiji' without 'Xingxing' is 'dullness'; only 'Xingxing' without 'Jiji' is 'Yuanlv'; neither 'Xingxing' nor 'Jiji' is not only 'Yuanlv', but also entering a state of dullness and stagnation; both 'Jiji' and 'Xingxing' are not only clear and distinct, but also quiet and pure, which is the wonderful nature of returning to the source. Among these four sentences, the first three are wrong, and the last one is correct, so it is called 'knowing right and wrong'. Sixthly, 'primary and auxiliary' refers to: taking 'Xingxing' as the primary and 'Jiji' as the auxiliary. These two are inseparable in essence, just like a patient can walk because he is leaning on crutches, with walking as the main and crutches as the auxiliary. If a patient wants to walk, he must first pick up the crutches before he can walk. The same is true for practitioners, they must first stop clinging and thinking, so that the mind is quiet; then they should stay awake, so as not to be dull, so that the mind is clear and distinct. Clarity and stillness are two in one, not different times. Just like a patient wants to walk, it is impossible without crutches; when walking, he can walk with the help of crutches. The same is true for practitioners, clarity and stillness cannot be different times, although there are two names, their essence is no different. It is also said that random thoughts are disease, non-recollection is also disease, stillness is medicine, and wakefulness is also medicine. Stillness breaks random thoughts, and wakefulness counteracts non-recollection. Stillness produces non-recollection, and wakefulness produces random thoughts. Although stillness can counteract random thoughts, it will also produce non-recollection; although wakefulness can counteract non-recollection, it will also produce random thoughts. Therefore, wakefulness
惺寂寂是。無記寂寂非。寂寂惺惺是。亂想惺惺非。寂寂為助。惺惺為正。思之。複次料簡之後。須明識一念之中五陰。謂歷歷分別。明識相應。即是識陰。領納在心。即是受陰。心緣此理。即是想陰。行用此理。即是行陰。污穢真性。即是色陰。此五陰者。舉體即是一念。此一念者。舉體全是五陰。歷歷見此一念之中。無有主宰。即人空慧。見如幻化。即法空慧。是故須識此五念及六種料簡。愿勿嫌之。如取真金。明識瓦礫。及以偽寶。但盡除之。縱不識金。金體自現。何憂不得。
毗婆舍那頌第五
夫境非智而不了。智非境而不生。智生則了境而生。境了則智生而了。智生而了。了無所了。了境而生。生無能生。生無能生。雖智而非有。了無所了。雖境而非無。無即不無。有即非有。有無雙照。妙悟蕭然。如火得薪。彌加熾盛。薪喻發智之多境。火比了境之妙智。其辭曰。達性空而非縛。雖緣假而無著。有無之境雙照。中觀之心歷落。若智了于境。即是境空。智如眼了花。空是了花空眼。若智了于智。即是智空。智如眼了眼。空是了眼空眼。智雖了境空。及以了智空。非無了境智。境空智猶有。了境智空智。無境智不了。如眼了花空。及以了眼空。非無了花眼。花空眼猶有。了花眼空眼。無花眼不了
【現代漢語翻譯】 現代漢語譯本： 『惺寂寂是』，是指覺知與寂靜並存的狀態是正確的。『無記寂寂非』，是指沒有覺知的寂靜狀態是不正確的。『寂寂惺惺是』，是指寂靜中保持覺知是正確的。『亂想惺惺非』，是指在混亂的思緒中保持覺知是不正確的。寂靜可以輔助覺知，覺知是根本。要仔細思考這些道理。進一步分析之後，必須清楚地認識到一念之中的五陰（Panca-khandha，構成個體經驗的五種要素）。所謂清晰地分辨，清楚地認識到相應的對象，這就是識陰（Viññana-khandha，識別作用）。在心中領納感受，這就是受陰（Vedanā-khandha，感受作用）。心緣于某個道理，這就是想陰（Sañña-khandha，概念作用）。按照這個道理去行動，這就是行陰（Saṅkhāra-khandha，意志作用）。污染真如自性的，這就是色陰（Rūpa-khandha，物質作用）。這五陰，整體來說就是一念。這一念，整體來說完全是五陰。清楚地看到這一念之中，沒有主宰者，這就是人空慧（Pudgala-śūnyatā-jñāna，對個體空性的智慧）。看到一切如幻如化，這就是法空慧（Dharma-śūnyatā-jñāna，對事物空性的智慧）。所以必須認識這五陰以及六種料簡（對事物進行辨析）。希望不要嫌棄。就像獲取真金一樣，要清楚地辨識瓦礫以及虛假的寶物，只要完全去除它們。即使不認識金子，金子的本體自然會顯現，何必擔心得不到呢？
《毗婆舍那頌》第五 如果沒有外境，智慧就無法生起；如果沒有智慧，就無法瞭解外境。智慧生起就能瞭解外境，瞭解外境就能生起智慧。智慧生起而瞭解外境，瞭解之後實際上並沒有什麼可以瞭解的。瞭解外境而生起智慧，生起之後實際上並沒有什麼可以生起的。生起之後沒有什麼可以生起的，雖然是智慧，但並非實有。瞭解之後沒有什麼可以瞭解的，雖然是外境，但並非實無。無即不是真正的無，有即不是真正的有。同時照見有和無，就能妙悟而心境空明。就像火得到了柴，更加熾盛。柴比喻引發智慧的眾多外境，火比喻瞭解外境的微妙智慧。其中的辭句說：通達自性本空就不會被束縛，即使因緣假象也不會執著。有和無的境界同時照見，中觀（Madhyamaka，佛教中觀宗）的心境清明透徹。如果智慧瞭解了外境，那就是外境空。智慧就像眼睛瞭解花，空是瞭解花和空眼的空性。如果智慧瞭解了智慧，那就是智慧空。智慧就像眼睛瞭解眼睛，空是瞭解眼睛和空眼的空性。智慧雖然瞭解了外境空，以及瞭解了智慧空，但並非沒有了解外境的智慧，外境空時智慧仍然存在。瞭解外境的智慧空了，就沒有外境的智慧可以瞭解了。就像眼睛瞭解了花空，以及瞭解了眼睛空，但並非沒有了解花的眼睛，花空時眼睛仍然存在。瞭解花的眼睛空了，就沒有花的眼睛可以瞭解了。
【English Translation】 English version: 'Awake and silent is', means that the state of being both aware and tranquil is correct. 'Unmindful silence is not', means that a state of silence without awareness is incorrect. 'Silent and awake is', means that maintaining awareness within silence is correct. 'Distracted thoughts and awake is not', means that maintaining awareness amidst chaotic thoughts is incorrect. Silence can assist awareness; awareness is fundamental. One must contemplate these principles carefully. After further analysis, one must clearly recognize the five skandhas (Panca-khandha, the five aggregates constituting individual experience) within a single thought. So-called clear discernment, clearly recognizing the corresponding object, this is the consciousness skandha (Viññana-khandha, the aggregate of consciousness). Receiving and accepting feelings in the mind, this is the feeling skandha (Vedanā-khandha, the aggregate of feeling). The mind being related to a certain principle, this is the perception skandha (Sañña-khandha, the aggregate of perception). Acting according to this principle, this is the volition skandha (Saṅkhāra-khandha, the aggregate of mental formations). Defiling the true nature, this is the form skandha (Rūpa-khandha, the aggregate of form). These five skandhas, as a whole, are a single thought. This single thought, as a whole, is entirely the five skandhas. Clearly seeing that within this single thought, there is no controller, this is the wisdom of emptiness of self (Pudgala-śūnyatā-jñāna, wisdom of the emptiness of the individual). Seeing everything as illusory and transformative, this is the wisdom of emptiness of phenomena (Dharma-śūnyatā-jñāna, wisdom of the emptiness of phenomena). Therefore, one must recognize these five skandhas and the six types of analysis (ways to analyze things). I hope you do not find it tedious. Just like obtaining true gold, one must clearly distinguish between rubble and false treasures, and completely remove them. Even if you do not recognize gold, the essence of gold will naturally appear, so why worry about not obtaining it?
《Vipassanā Gāthā》Fifth Without an object, wisdom cannot arise; without wisdom, one cannot understand the object. When wisdom arises, it can understand the object; when the object is understood, wisdom can arise. Wisdom arises and understands the object, but after understanding, there is actually nothing to understand. Understanding the object and wisdom arises, but after arising, there is actually nothing to arise. After arising, there is nothing to arise; although it is wisdom, it is not truly existent. After understanding, there is nothing to understand; although it is an object, it is not truly non-existent. Non-existence is not truly non-existence; existence is not truly existence. Simultaneously illuminating existence and non-existence, one can attain wonderful enlightenment and a clear mind. It is like fire obtaining fuel, becoming even more intense. Fuel is analogous to the numerous objects that trigger wisdom; fire is analogous to the subtle wisdom that understands objects. The verses say: Understanding the emptiness of nature, one will not be bound; even when conditioned by appearances, one will not be attached. Simultaneously illuminating the realms of existence and non-existence, the mind of Madhyamaka (Madhyamaka, the Middle Way school of Buddhism) is clear and thorough. If wisdom understands the object, then the object is empty. Wisdom is like the eye understanding a flower; emptiness is the emptiness of understanding the flower and the empty eye. If wisdom understands wisdom, then wisdom is empty. Wisdom is like the eye understanding the eye; emptiness is the emptiness of understanding the eye and the empty eye. Although wisdom understands the emptiness of the object, and understands the emptiness of wisdom, it is not that there is no wisdom to understand the object; when the object is empty, wisdom still exists. When the wisdom that understands the object is empty, there is no wisdom of the object to understand. It is like the eye understanding the emptiness of the flower, and understanding the emptiness of the eye, but it is not that there is no eye that understands the flower; when the flower is empty, the eye still exists. When the eye that understands the flower is empty, there is no eye of the flower to understand.
。複次一切諸法。悉假因緣。因緣所生。皆無自性。一法既爾。萬法皆然。境智相從。於何不寂。何以故。因緣之法。性無差別。故今之三界。輪迴六道。升降凈穢苦樂。凡聖差殊。皆由三業四儀。六根所對。隨情造業。果報不同。善則受樂。惡則受苦。故經云。善惡為因。苦樂為果。當知法無定相。隨緣構集。緣非我有。故曰性空。空故非異。萬法皆如。故經云。色即是空。四陰亦爾。如是則何獨凡類緣生。亦乃三乘聖果。皆從緣有。是故經云。佛種從緣起。是以萬機叢湊。達之者。則無非道場。色像無邊。悟之者則無非般若。故經云。色無邊故。當知般若亦無邊。何以故。境非智而不了。智非境而不生。智生則了境而生。境了則智生而了。智生而了。了無所了。了境而生。生無能生。生無能生。則內智寂寂。了無所了。則外境如如。如寂無差。境智冥一。萬累都泯。妙旨存焉。故經云。般若無知。無所不知。如是則妙旨非知。不知而知矣。◎
◎優畢叉頌第六
夫定亂分政。動靜之源莫二。愚慧乖路。明闇之本非殊。群迷從暗而背明。舍靜以求動。眾悟背動而從靜。舍暗以求明。明生則轉愚成慧。靜立則息亂成定。定立由乎背動。慧生因乎舍暗。暗動連繫于煩籠。靜明相趨於物表。物不能愚。功由於
【現代漢語翻譯】 現代漢語譯本：此外，一切諸法，都依賴於因緣。因緣所生的一切，都沒有自性。一個法是這樣，萬法都是這樣。境界和智慧相互依存，還有什麼不能寂滅的呢？為什麼呢？因為因緣之法，其自性沒有差別。所以現在這三界（欲界、色界、無色界），輪迴六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道），上升下降，清凈污穢，苦樂感受，凡夫和聖人的差別，都是由於身、口、意三業和四儀（行、住、坐、臥），以及六根（眼、耳、鼻、舌、身、意）所對的境界，隨著情慾造作不同的業， resulting in 不同的果報。行善則感受快樂，作惡則感受痛苦。所以經書上說，善惡是因，苦樂是果。應當知道法沒有固定的相狀，隨著因緣聚合而成。因緣不是我所擁有的，所以說自性是空。因為空，所以沒有差異，萬法都是一樣的。所以經書上說，色（物質現象）就是空，受、想、行、識四陰（精神現象）也是這樣。這樣看來，不僅僅是凡夫的產生依賴於因緣，而且三乘（聲聞乘、緣覺乘、菩薩乘）的聖果，也都是從因緣而有。所以經書上說，佛種從因緣而生起。因此，萬機（萬事萬物）叢聚，通達它的人，就會覺得無處不是道場。色像無邊無際，領悟它的人，就會覺得無處不是般若（智慧）。所以經書上說，因為色無邊，應當知道般若也無邊。為什麼呢？因為境界沒有智慧就不能明瞭，智慧沒有境界就不能產生。智慧產生就明瞭境界而產生，境界明瞭就智慧產生而明瞭。智慧產生而明瞭，明瞭了卻好像什麼也沒有明瞭。明瞭境界而產生，產生卻好像什麼也沒有產生。產生卻好像什麼也沒有產生，那麼內在的智慧就寂靜無聲。明瞭了卻好像什麼也沒有明瞭，那麼外在的境界就如如不動。如如不動和寂靜無聲沒有差別，境界和智慧融為一體，所有的牽累都消失了，微妙的旨意就存在於其中。所以經書上說，般若沒有知，卻無所不知。這樣看來，微妙的旨意不是知，而是不知而知啊。 優畢叉頌第六 大凡安定和混亂區分政事，動和靜的根源沒有兩樣。愚蠢和智慧背離道路，光明和黑暗的本質沒有不同。眾多迷惑的人從黑暗而背離光明，捨棄安靜而追求動盪。眾多覺悟的人背離動盪而趨向安靜，捨棄黑暗而追求光明。光明產生就轉化愚蠢成為智慧，安靜確立就停止混亂成為安定。安定的確立依靠背離動盪，智慧的產生因為捨棄黑暗。黑暗和動盪連線著煩惱的牢籠，安靜和光明相互趨向於事物之外。事物不能使人愚蠢，功勞在於...
【English Translation】 English version: Furthermore, all dharmas (phenomena) are dependent on causes and conditions (hetu-pratyaya). Whatever arises from causes and conditions has no self-nature (svabhava). If one dharma is like this, then all dharmas are like this. When object (vishaya) and wisdom (jnana) are interdependent, what cannot be tranquilized? Why? Because the nature of dharmas arising from causes and conditions has no difference. Therefore, the current Three Realms (Trailokya - Kamadhatu, Rupadhatu, Arupadhatu), the cycle of Six Paths (Gati - Deva, Asura, Manushya, Tiryak, Preta, Naraka), the rising and falling, purity and defilement, suffering and happiness, the differences between ordinary beings and sages, are all due to the three karmas (actions of body, speech, and mind) and the four postures (iryapatha - walking, standing, sitting, lying down), and the objects encountered by the six senses (indriya - eye, ear, nose, tongue, body, mind). According to emotional desires, different karmas are created, resulting in different retributions. Good deeds lead to happiness, and evil deeds lead to suffering. Therefore, the sutra says, 'Good and evil are the cause, suffering and happiness are the effect.' It should be known that dharmas have no fixed form, but are assembled according to conditions. Conditions are not owned by me, therefore it is said that nature is empty (shunyata). Because of emptiness, there is no difference, and all dharmas are the same. Therefore, the sutra says, 'Form (rupa) is emptiness, and the four skandhas (aggregates - vedana, samjna, samskara, vijnana) are also like this.' Thus, it is not only ordinary beings whose arising depends on conditions, but also the sacred fruits of the Three Vehicles (Triyana - Shravakayana, Pratyekabuddhayana, Bodhisattvayana) all arise from conditions. Therefore, the sutra says, 'The Buddha-nature arises from conditions.' Therefore, when myriad opportunities converge, those who understand it will find that everything is a Bodhimanda (place of enlightenment). When forms and images are boundless, those who awaken to it will find that everything is prajna (wisdom). Therefore, the sutra says, 'Because form is boundless, it should be known that prajna is also boundless.' Why? Because the object cannot be understood without wisdom, and wisdom cannot arise without the object. When wisdom arises, it understands the object and arises. When the object is understood, wisdom arises and understands. When wisdom arises and understands, there is nothing to understand. When it arises from understanding the object, there is nothing that can arise. When there is nothing that can arise, then the inner wisdom is silent and still. When there is nothing to understand, then the external object is as it is. As it is and silence are without difference, object and wisdom are united, and all burdens are eliminated. The subtle meaning exists within. Therefore, the sutra says, 'Prajna is without knowledge, yet knows everything.' Thus, the subtle meaning is not knowledge, but knowing without knowing. Upabiksa Gatha Sixth Generally, stability and chaos distinguish governance, and the sources of movement and stillness are not different. Foolishness and wisdom diverge on the path, and the essence of light and darkness is not distinct. Many deluded people turn away from light towards darkness, abandoning stillness to seek movement. Many enlightened people turn away from movement towards stillness, abandoning darkness to seek light. When light arises, it transforms foolishness into wisdom, and when stillness is established, it stops chaos and becomes stability. The establishment of stability relies on turning away from movement, and the arising of wisdom is due to abandoning darkness. Darkness and movement are connected to the cage of afflictions, while stillness and light tend towards beyond things. Things cannot make people foolish, the merit lies in...
慧。煩不能亂。功由於定。定慧更資于靜明。愚亂相纏于暗動。動而能靜者。即亂而定也。暗而能明者。即愚而慧也。如是則暗動之本無差。靜明由茲合道。愚亂之源非異。定慧於是同宗。宗同則無緣之慈。定慧則寂而常照。寂而常照則雙與。無緣之慈則雙奪。雙奪故優畢叉。雙與故毗婆奢摩。以奢摩他故。雖寂而常照。以毗婆舍那故。雖照而常寂。以優畢叉故。非照而非寂。照而常寂故說俗而即真。寂而常照故說真而即俗。非寂非照。故杜口于毗耶。複次觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疏怠。六則重出觀體。七則明其是非。八則簡其詮旨。九則觸途成觀。十則妙契玄源。第一言其法爾者。夫心性虛通。動靜之源莫二。真如絕慮。緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙消。佛眼之功圓著。是以三諦一境。法身之理恒清。三智一心。般若之明常照。境智冥合。解脫之應隨機。非縱非橫。圓伊之道玄會。故知三德妙性。宛爾無乖。一心深廣難思。何出要而非路。是以即心為道者。可謂尋流而得源矣。第二齣其觀體者。祇知一念即空不空。非空非不空。第三語其相應者。心與空相應
【現代漢語翻譯】 現代漢語譯本：慧（Prajna，智慧）使人免於煩惱的擾亂，功夫的成就源於禪定（Samadhi，專注）。禪定與智慧相互滋養，從而達到寂靜與明澈。愚癡與混亂相互糾纏，處於黑暗與躁動之中。能夠在躁動中安定下來的人，就是在混亂中也能保持禪定。能夠在黑暗中變得明亮的人，就是在愚癡中也能獲得智慧。這樣，黑暗與躁動的本性並沒有差別，寂靜與明澈由此與真理相合。愚癡與混亂的根源並非不同，禪定與智慧因此同出一源。根源相同，就能生出無緣大慈（unconditional great compassion）。禪定與智慧就能在寂靜中恒常照耀。在寂靜中恒常照耀，就能同時給予。無緣大慈就能同時捨棄。同時捨棄，所以是優畢叉（Upeksha，舍）。同時給予，所以是毗婆奢摩（Vipashyana，內觀）。因為奢摩他（Samatha，止）的緣故，即使寂靜也能恒常照耀。因為毗婆舍那的緣故，即使照耀也能恒常寂靜。因為優畢叉的緣故，既非照耀也非寂靜。照耀而恒常寂靜，所以說俗諦（conventional truth）即是真諦（ultimate truth）。寂靜而恒常照耀，所以說真諦即是俗諦。非寂靜非照耀，所以在毗耶離城（Vaishali）杜口不言。 其次，關於觀心的十個門徑。首先是說明其本然狀態。其次是闡述其觀照的本體。第三是講述其相應的狀態。第四是警惕其增上慢。第五是告誡其疏忽懈怠。第六是再次闡述觀照的本體。第七是闡明其是非。第八是簡要說明其要旨。第九是觸及任何事物都能成就觀照。第十是巧妙地契合玄妙的根源。第一，說明其本然狀態，心性虛空通達，動與靜的根源沒有兩樣。真如（Tathata，如如）超越思慮，緣于計較的念頭並非不同。迷惑的見解紛繁複雜，追究其根本則唯一寂靜。靈妙的本源沒有形狀，觀察它則有千差萬別。千差萬別不同，法眼（Dharma-caksu，法眼）的名稱由此確立。唯一寂靜沒有差異，慧眼（Prajna-caksu，慧眼）的稱號因此存在。理智與數量雙雙消泯，佛眼（Buddha-caksu，佛眼）的功用圓滿顯現。因此，三諦（three truths）處於同一境界，法身（Dharmakaya，法身）的道理恒常清凈。三智（three wisdoms）處於同一心念，般若（Prajna，智慧）的光明恒常照耀。境界與智慧冥合，解脫（Moksha，解脫）的應化隨機而動。非縱非橫，圓融的道理玄妙地會合。所以知道三德（three virtues）的妙性，完全沒有違背。一心深廣難以思議，哪裡有出離的道路不是正路呢？因此，以心為道的人，可以說是尋著水流而找到了源頭。 第二，闡述觀照的本體，僅僅知道一念即是空非空，非空非不空。 第三，講述其相應的狀態，心與空相應。
【English Translation】 English version: Wisdom (Prajna) prevents disturbance from afflictions, and accomplishment of merit comes from Samadhi (concentration). Samadhi and wisdom nourish each other, leading to stillness and clarity. Ignorance and confusion entwine each other in darkness and agitation. One who can become still in agitation is able to maintain Samadhi even in chaos. One who can become bright in darkness is able to attain wisdom even in ignorance. Thus, the nature of darkness and agitation is not different, and stillness and clarity thereby align with the truth. The source of ignorance and confusion is not distinct, and Samadhi and wisdom therefore share the same origin. With the same origin, unconditional great compassion arises. Samadhi and wisdom can then constantly illuminate in stillness. Constantly illuminating in stillness allows for simultaneous giving. Unconditional great compassion allows for simultaneous relinquishing. Simultaneous relinquishing is Upeksha (equanimity). Simultaneous giving is Vipashyana (insight). Because of Samatha (tranquility), even in stillness, there is constant illumination. Because of Vipashyana, even in illumination, there is constant stillness. Because of Upeksha, it is neither illumination nor stillness. Illuminating while constantly still means that conventional truth is identical to ultimate truth. Still while constantly illuminating means that ultimate truth is identical to conventional truth. Neither still nor illuminating means remaining silent in Vaishali. Next, regarding the ten approaches to contemplating the mind. First is to explain its natural state. Second is to elaborate on the substance of contemplation. Third is to discuss its corresponding state. Fourth is to warn against arrogance. Fifth is to caution against negligence and laziness. Sixth is to reiterate the substance of contemplation. Seventh is to clarify right and wrong. Eighth is to briefly explain its essence. Ninth is to achieve contemplation by encountering anything. Tenth is to skillfully align with the profound source. First, explaining its natural state, the mind's nature is empty and pervasive, and the source of movement and stillness is not twofold. Suchness (Tathata) transcends thought, and thoughts arising from calculation are not different. Confused views are complex and diverse, but pursuing their root reveals only stillness. The spiritual source has no form, but observing it reveals myriad differences. With myriad differences, the name Dharma-caksu (Dharma eye) is established. With unique stillness and no difference, the title Prajna-caksu (wisdom eye) exists. Reason and quantity both vanish, and the function of Buddha-caksu (Buddha eye) is fully manifested. Therefore, the three truths are in the same realm, and the principle of Dharmakaya (Dharma body) is eternally pure. The three wisdoms are in the same mind, and the light of Prajna (wisdom) constantly illuminates. Realm and wisdom merge, and the response of Moksha (liberation) moves according to circumstances. Neither vertical nor horizontal, the perfect way mysteriously converges. Therefore, knowing the wondrous nature of the three virtues, there is no contradiction. The one mind is deep, vast, and inconceivable; where is there a path of departure that is not the right path? Therefore, one who takes the mind as the path can be said to have found the source by following the stream. Second, elaborating on the substance of contemplation, simply knowing that one thought is both empty and not empty, neither empty nor not empty. Third, discussing its corresponding state, the mind corresponds with emptiness.
。則譏毀讚譽。何憂何喜。身與空相應。則刀割香涂。何苦何樂。依報與空相應。則施與劫奪。何得何失。心與空不空相應。則愛見都忘。慈悲普救。身與空不空相應。則內同枯木。外現威儀。依報與空不空相應。則永絕貪求。資財給濟。心與空不空非空非不空相應。則實相初明。開佛知見。身與空不空非空非不空相應。則一塵入正受。諸塵三昧起。依報與空不空非空非不空相應。則香臺寶閣。嚴土化生。第四警其上慢者。若不爾者。則未相應也。第五誡其疏怠者。然渡海應須上船。非船何以能渡。修心必須入觀。非觀無以明心。心尚未明。相應何日。思之勿自恃也。第六重出觀體者。只知一念即空不空。非有非無。不知即念即空不空。非非有非非無。第七明其是非者。心不是有。心不是無。心不非有。心不非無。是有是無即墮是。非有非無即墮非。如是隻是。是非之非。未是非是。非非之是。今以雙非破兩是。是破非是。猶是非又以雙非破兩非。非破非非即是是。如是隻是非是。非非之是未是。不非不不非。不是不不是。是非之惑。綿微難見。神清慮靜。細而研之。第八簡其詮旨者。然而至理無言。假文言以明其旨。旨宗非觀。藉修觀以會其宗。若旨之未明。則言之未的。若宗之未會。則觀之未深。深觀乃會其宗。
【現代漢語翻譯】 現代漢語譯本 則譏毀讚譽，有何憂愁，有何喜悅？身與空相應，則刀割香涂，有何痛苦，有何快樂？依報（指我們所依賴的環境）與空相應，則施捨與劫奪，有何得到，有何失去？心與空不空相應，則愛見（執著于愛和見解）都忘卻，慈悲心普遍救度眾生。身與空不空相應，則內心如同枯木，外在顯現威儀。依報與空不空相應，則永遠斷絕貪求，用資財來供給救濟。心與空不空非空非不空相應，則實相（事物的真實面貌）開始顯明，開啟佛的知見。身與空不空非空非不空相應，則一塵（微小的事物）進入正受（正確的禪定狀態），所有塵埃都引發三昧（正定）。依報與空不空非空非不空相應，則香臺寶閣，莊嚴國土，化生（自然出生）。 第四，告誡那些自以為是的人，如果不是這樣，那就是還沒有相應。第五，告誡那些疏忽懈怠的人，然而渡海應該乘坐船隻，沒有船隻怎麼能夠渡過？修行必須進入觀想，沒有觀想怎麼能夠明心？心尚未明瞭，相應要到哪一天？仔細思考，不要自恃。第六，再次闡明觀想的本體，只知道一念即空不空，非有非無，不知道即念即空不空，非非有非非無。第七，闡明什麼是是，什麼是非，心不是有，心不是無，心不非有，心不非無。認為是有是無就落入『是』的執著，認為非有非無就落入『非』的執著。這樣只是對『是』的否定，而不是對『非』的肯定。現在用雙重否定來破除兩種肯定，肯定破除否定就是肯定。用雙重否定來破除兩種否定，否定破除否定就是肯定。這樣只是對『是』的否定，而不是對『非』的肯定。不是不否定，不是不不否定。是非的迷惑，細微難以察覺，精神清明，思慮安靜，仔細研究它。第八，簡要說明其宗旨，然而至深的道理無法用言語表達，藉助文字來闡明其宗旨。宗旨在於非觀，藉助修觀來領會其宗旨。如果宗旨沒有明確，那麼言語就不準確。如果宗旨沒有領會，那麼觀想就不深入。深入觀想才能領會其宗旨。
【English Translation】 English version Then, what worry or joy is there in being mocked or praised? If the body corresponds with emptiness, what suffering or pleasure is there in being cut by a knife or smeared with fragrance? If the environment (the support upon which we rely) corresponds with emptiness, what gain or loss is there in giving or robbing? If the mind corresponds with emptiness and non-emptiness, then love and views (attachment to love and views) are both forgotten, and compassion universally saves all beings. If the body corresponds with emptiness and non-emptiness, then the inner self is like a withered tree, while the outer self manifests dignified behavior. If the environment corresponds with emptiness and non-emptiness, then greed and seeking are forever cut off, and resources are provided for relief. If the mind corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then the true nature (the true appearance of things) begins to become clear, and the Buddha's knowledge and vision are opened. If the body corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then a single mote of dust (a tiny thing) enters correct reception (the correct state of samadhi), and all dusts give rise to samadhi (correct concentration). If the environment corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then fragrant platforms and jeweled pavilions adorn the land and transform beings. Fourth, warn those who are arrogant; if it is not like this, then there is no correspondence. Fifth, admonish those who are negligent and lazy; however, to cross the sea, one must board a ship; without a ship, how can one cross? Cultivating the mind requires entering contemplation; without contemplation, how can one clarify the mind? If the mind is not yet clear, when will there be correspondence? Think about it carefully, do not be self-reliant. Sixth, reiterate the essence of contemplation; only knowing that a single thought is both empty and not empty, neither existent nor non-existent, is not enough; one must know that a single thought is both empty and not empty, neither non-existent nor non-non-existent. Seventh, clarify what is right and what is wrong; the mind is not existent, the mind is not non-existent, the mind is not non-existent, the mind is not non-non-existent. To think that it is existent or non-existent is to fall into attachment to 'is'; to think that it is non-existent or non-non-existent is to fall into attachment to 'is not'. This is only a negation of 'is', not an affirmation of 'is not'. Now, use double negation to break through the two affirmations; affirmation breaking through negation is affirmation. Use double negation to break through the two negations; negation breaking through negation is affirmation. This is only a negation of 'is', not an affirmation of 'is not'. It is not not-negation, it is not not-not-negation. The delusion of right and wrong is subtle and difficult to perceive; with a clear spirit and quiet thoughts, study it carefully. Eighth, briefly explain the purpose; however, the ultimate truth cannot be expressed in words; use written words to clarify its purpose. The purpose lies in non-contemplation; use cultivation of contemplation to understand its purpose. If the purpose is not clear, then the words are not accurate. If the purpose is not understood, then the contemplation is not deep. Deep contemplation can then understand its purpose.
的言必明其旨。旨宗既其明會。言觀何得存存耶。第九觸途成觀者。夫再演言辭。重標觀體。欲明宗旨無異。言觀有逐方移。移言則言理無差。改觀則觀旨不異。不異之旨即理。無差之理即宗。宗旨一而二名。言觀明其弄引耳。第十妙契玄源者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明則言語道斷。何言之能議。旨會則心行處滅。何觀之能思心。言不能思議者。可謂妙契寰中矣。
三乘漸次第七
夫妙道沖微。理絕名相之表。至真虛寂。量超群數之外。而能無緣之慈。隨有機而感應。不二之旨。逐根性以區分。順物忘懷。施而不作。終日說示。不異無言。設教多途。無乖一揆。是以大聖慈悲。隨機利物。統其幽致。群籍非殊。中下之流。觀諦緣而自小。高上之士。御六度而成大。由是品類愚迷。無能自曉。或因說而悟解。故號聲聞。原其所修。四諦而為本行。觀無常而生恐。念空寂以求安。患六道之輪迴。惡三界之生死。見苦常懷厭離斷集。恒畏其生證滅。獨契無為修道。惟論自度。大誓之心未普。攝化之道無施。六和之敬空然。三界之慈靡運。因乖萬行。果闕圓常。六度未修。非小何類。如是則聲聞之道也。或有不因他話。自悟非常。偶緣散而體真。故名緣覺。原其所習。十二因緣
【現代漢語翻譯】 現代漢語譯本： 的言語必定要闡明它的宗旨。宗旨既然已經明確領會，那麼對於言語和觀點的觀察又怎麼會固執不變呢？第九，觸處成觀的人，再次闡述言辭，重新標明觀點的本體，想要闡明宗旨並沒有什麼不同，言語和觀點隨著不同的地方而轉移。轉移言語，那麼言語的道理沒有差別；改變觀點，那麼觀點的宗旨沒有差異。沒有差異的宗旨就是道理，沒有差別的道理就是宗旨。宗旨是一個，而名稱是兩個，言語和觀點只是用來引導的工具罷了。第十，巧妙地契合玄妙的根源的人，領悟心性的人，寧願執著于觀點而迷惑宗旨嗎？通達教義的人，難道會拘泥於言語而迷惑道理嗎？道理明白了，那麼言語的道路就斷絕了，還有什麼言語能夠議論呢？宗旨領會了，那麼心識的活動就止息了，還有什麼觀點能夠思慮呢？言語不能思議的，就可以說是巧妙地契合宇宙的本源了。
三乘漸次第七
玄妙的道深邃微妙，道理超越了名相的表達；至真至純虛空寂靜，度量超越了眾多數量之外。然而能夠以無緣的大慈悲，隨著機緣而感應；不二的宗旨，根據眾生的根性而區分。順應事物而忘卻自我，施予而不執著于作為。整天說法開示，與不說沒有什麼不同。設立教義的方式多種多樣，沒有違背同一個準則。因此，大聖以慈悲之心，根據眾生的根性來利益他們。總括其深奧的旨趣，所有的經典並沒有什麼不同。中下等根性的人，觀察四諦和因緣而自以為是小乘；高上等根性的人，運用六度而成就大乘。因此，各種品類的人愚昧迷惑，不能自己明白。有的人因為聽聞說法而悟解，所以稱為聲聞（Śrāvakā，聽聞佛法而悟道者）。探究他們所修行的，以四諦（catvāri-ārya-satyāni，苦、集、滅、道）作為根本的修行。觀察無常而產生恐懼，念想空寂以尋求安寧。憂患六道（ṣaṭ-gati，地獄、餓鬼、畜生、阿修羅、人、天）的輪迴，厭惡三界（trayo-dhātava，欲界、色界、無色界）的生死。見到苦就常常懷有厭離之心，斷除集諦，恒常畏懼其產生，證得滅諦，獨自契合無為，修道只談論自我解脫。廣大的誓願之心沒有普及，攝受教化眾生的方法沒有施行。六和敬（ṣaḍ-garu-dharmāḥ，身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）的恭敬空自存在，三界的慈悲沒有執行。因為違背了萬行，所以果報缺少圓滿常住。六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）沒有修習，不是小乘又是什麼呢？像這樣就是聲聞之道了。有的人不依靠他人說法，自己領悟到世事無常。偶然因緣散盡而體悟真理，所以稱為緣覺（Pratyekabuddha，不依師 обучения，自己悟道的）。探究他們所修習的，是十二因緣（dvādaśāṅga-pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。
【English Translation】 English version: Words must clearly state their purpose. Once the purpose is clearly understood, how can observations of words and viewpoints remain fixed? Ninth, those who perceive everywhere, re-elaborate words and re-emphasize the essence of viewpoints, intending to clarify that the purpose is no different; words and viewpoints shift with different places. If words are shifted, the principles of the words are without difference; if viewpoints are changed, the purpose of the viewpoints is without difference. The purpose without difference is principle, and the principle without difference is purpose. Purpose and principle are one with two names; words and viewpoints are merely tools for guidance. Tenth, those who skillfully align with the profound source, would those who understand the nature of the mind rather cling to viewpoints and be deluded about the purpose? Would those who comprehend the teachings be attached to words and be confused about the principle? If the principle is clear, then the path of words is cut off; what words can then discuss? If the purpose is understood, then the activity of the mind ceases; what viewpoints can then contemplate? That which words cannot contemplate can be said to skillfully align with the origin of the universe.
Seventh on the Gradual Sequence of the Three Vehicles
The subtle Dao is profound and subtle, its principle transcends the expression of names and forms; the ultimate truth is pure, still, and silent, its measure surpasses the multitude of numbers. Yet it can respond to opportunities with causeless great compassion; the non-dual purpose is distinguished according to the nature of beings. It accords with things and forgets self, giving without attachment to action. Speaking and teaching all day long is no different from not speaking. Establishing teachings in many ways does not violate the same principle. Therefore, the Great Sage, with compassion, benefits beings according to their nature. Summarizing its profound meaning, all the scriptures are not different. Those of middle and lower capacity regard the Four Noble Truths and dependent origination as the Small Vehicle; those of higher capacity use the Six Perfections to accomplish the Great Vehicle. Therefore, various kinds of beings are ignorant and confused, unable to understand themselves. Some understand through hearing teachings, hence they are called Śrāvakā (hearers, those who attain enlightenment by hearing the Buddha's teachings). Examining what they cultivate, they take the Four Noble Truths (catvāri-ārya-satyāni, suffering, accumulation, cessation, path) as their fundamental practice. They observe impermanence and generate fear, contemplate emptiness and stillness to seek peace. They worry about the cycle of the six realms (ṣaṭ-gati, hell, hungry ghosts, animals, asuras, humans, devas), and detest the birth and death of the three realms (trayo-dhātava, desire realm, form realm, formless realm). Seeing suffering, they constantly harbor aversion, cut off the accumulation, constantly fear its arising, realize cessation, and solely align with non-action, discussing only self-liberation in their cultivation. The great vow is not universal, and the methods of embracing and transforming beings are not implemented. The reverence of the six harmonies (ṣaḍ-garu-dharmāḥ, harmony in body, speech, mind, precepts, views and shared benefits) exists in vain, and the compassion of the three realms does not operate. Because they violate the myriad practices, the fruit lacks completeness and permanence. The Six Perfections (ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, wisdom) are not cultivated; what else could they be but the Small Vehicle? Such is the path of the Śrāvakā. Some, without relying on others' teachings, realize impermanence themselves. They accidentally realize truth when conditions scatter, hence they are called Pratyekabuddha (solitary Buddhas, those who attain enlightenment on their own without a teacher). Examining what they practice, it is the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda, ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death).
。而為本行。觀無明而即空。達諸行而無作。二因既非其業。五果之報何酬。愛取有以無疵。老死亦何所累。故能翛然獨脫。靜處幽居。觀物變而悟非常。睹秋零而入真道。四儀庠序。攝心慮以恬愉。性好單棲。憩間林而自適。不忻說法。現神力以化他。無佛之世。出興作佛。燈之後焰。身惟善寂。意玩清虛。獨宿孤峰。觀緣散滅。利他不普。自益未圓。于下有勝。于上不足。兩非其類。位處中乘。如此辟支佛道也。如其根性本明。玄功宿著。學非博涉。解自生知。心無所緣。而能利物。慈悲至大。愛見之所不拘。終日度生。不見生之可度。一異齊旨。解惑同源。人法俱空。故名菩薩。原其所修。六度而為正因。行施則盡命傾財。持戒則吉羅無犯。忍辱則深明非我。割截何傷。安耐譭譽。八風不動。精進則勤求至道。如救頭然。自行化他。剎那之頃無間。禪那則身心寂怕。安般希微。住寂定以自資。運四儀而利物。智慧則了知緣起。自性無生。萬法皆如。真源至寂。雖知煩惱無可舍。菩提無可取。而能不證無為。度生長劫。廣修萬行。等觀群方。下及諦緣。上該不共。大誓之心普被。四攝之道通收。總三界以為家。括四生而為子。悲智雙運。福慧兩嚴。超越二乘。獨居其上。如是則大乘之道也。是以一真之理。逐根性
【現代漢語翻譯】 現代漢語譯本：因此，將修行作為根本。觀察無明（avidyā，佛教中的無知）即是空性。通達諸行（saṃskāra，佛教中的行）而無所作為。二因（指無明和行）既然不是其業，那麼五果（指色、受、想、行、識五蘊）的報應又酬謝給誰呢？愛（tṛṣṇā，佛教中的渴愛）取（upādāna，佛教中的執取）沒有瑕疵，老死（jarā-maraṇa，佛教中的衰老和死亡）又累及什麼呢？所以能夠超脫自在，安靜地居住在幽靜之處。觀察事物變化而領悟無常，看到秋葉凋零而進入真道。四儀（行、住、坐、臥）安詳有序，收攝心念以求恬靜愉悅。天性喜好獨自棲息，在幽靜的樹林中休息而感到舒適。不喜好說法，顯現神通來教化他人。在沒有佛的時代，出現並修行成佛。如同燈熄滅后的余焰，自身唯有善良寂靜，心意沉浸在清凈虛空中。獨自住在孤高的山峰上，觀察因緣散滅。利益他人不夠普遍，自我增益尚未圓滿。在下不如勝者，在上不如佛。兩者都不是其類，位置處於中乘。這就是辟支佛（pratyekabuddha，緣覺）的道。如果其根性本來就明瞭，玄妙的功德宿世就已具備。學習不必廣泛涉獵，理解自然產生。心中沒有所緣，卻能利益眾生。慈悲心至大，不被愛見所束縛。終日度化眾生，卻不見有眾生可度。一和異旨趣相同，解惑的源頭相同。人法都空，所以名為菩薩（bodhisattva，覺有情）。探究其所修行的，以六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）作為正因。行佈施則竭盡生命傾盡財產，持戒則吉羅（kila，微小的過失）都不犯。忍辱則深刻明白沒有『我』，割截又有什麼傷害？安然忍受譭謗和讚譽，八風（利、衰、毀、譽、稱、譏、苦、樂）吹不動。精進則勤奮尋求至高之道，如同拯救自己的頭一樣。自己修行也教化他人，剎那之間沒有間斷。禪那（dhyāna，禪定）則身心寂靜，安般（ānāpāna，入出息）微細。安住在寂靜的禪定中來滋養自己，運用四儀來利益眾生。智慧則了知緣起，自性本無生。萬法皆如，真源至為寂靜。雖然知道煩惱無可捨棄，菩提無可獲取，卻能不證入無為，度化漫長的劫數。廣泛地修習萬行，平等地看待各個方向。下至諦緣（satya，真諦），上至不共（āveṇika-buddha-dharma，佛的不共法）。廣大的誓願之心普遍施予，四攝（saṃgrahavastu，佈施、愛語、利行、同事）之道全部收攝。總括三界（triloka，欲界、色界、無色界）作為自己的家，包括四生（caturyoni，卵生、胎生、濕生、化生）作為自己的子女。悲智雙運，福慧兩方面都莊嚴。超越二乘（聲聞乘和緣覺乘），獨自居於其上。這樣就是大乘的道。因此，一真的道理，追隨根性
【English Translation】 English version: Therefore, take practice as the foundation. Observe ignorance (avidyā, ignorance in Buddhism) as emptiness. Understand all activities (saṃskāra, formations in Buddhism) as without action. Since the two causes (referring to ignorance and activities) are not their karma, to whom should the retribution of the five aggregates (skandha, form, feeling, perception, mental formations, and consciousness) be repaid? If craving (tṛṣṇā, thirst in Buddhism) and grasping (upādāna, clinging in Buddhism) are without fault, then what does old age and death (jarā-maraṇa, aging and death) burden? Therefore, one can be free and detached, quietly dwelling in secluded places. Observe the changes of things and realize impermanence, see the falling autumn leaves and enter the true path. The four postures (walking, standing, sitting, and lying down) are serene and orderly, restraining the mind to seek tranquility and joy. One's nature likes to dwell alone, resting in quiet forests and feeling comfortable. One does not like to preach, but manifests supernatural powers to transform others. In an age without a Buddha, one appears and practices to become a Buddha. Like the afterglow of a lamp, one's body is only good and peaceful, one's mind immersed in pure emptiness. One dwells alone on a solitary peak, observing the dispersion of conditions. Benefiting others is not universal enough, and self-benefit is not yet complete. Below, one is inferior to the victors; above, one is inferior to the Buddha. Neither is of their kind, and one's position is in the middle vehicle. This is the path of a Pratyekabuddha (solitary Buddha). If one's inherent nature is originally clear, and one's profound merits have been accumulated from past lives, learning does not require extensive study, and understanding arises naturally. The mind has no object of attachment, yet one can benefit sentient beings. Compassion is supreme, and one is not bound by love and attachment. One liberates sentient beings all day long, yet does not see any sentient beings to be liberated. Sameness and difference have the same meaning, and the sources of resolving confusion are the same. Both people and dharmas are empty, so one is called a Bodhisattva (enlightenment being). Investigating what one cultivates, the six perfections (pāramitā, generosity, morality, patience, diligence, meditation, and wisdom) are the primary cause. Practicing generosity means exhausting one's life and wealth; upholding precepts means not violating even the smallest faults (kila). Practicing patience means deeply understanding that there is no 'self'; what harm is there in being cut? One calmly endures slander and praise, and the eight winds (gain, loss, defamation, praise, honor, ridicule, suffering, and joy) do not move one. Practicing diligence means diligently seeking the supreme path, as if saving one's own head. One practices oneself and also teaches others, without interruption in an instant. Meditation (dhyāna) means that the body and mind are quiet, and the in-breath and out-breath (ānāpāna) are subtle. One dwells in quiet meditation to nourish oneself, and uses the four postures to benefit sentient beings. Wisdom means understanding dependent origination, and that self-nature is unborn. All dharmas are like this, and the true source is extremely peaceful. Although one knows that afflictions cannot be abandoned and enlightenment cannot be attained, one can avoid entering non-action and liberate beings for long kalpas. One extensively cultivates myriad practices, and equally views all directions. Below, one reaches the truths (satya); above, one reaches the unique qualities of a Buddha (āveṇika-buddha-dharma). The great vow of the heart is universally bestowed, and the four means of attraction (saṃgrahavastu, generosity, kind speech, beneficial action, and cooperation) are all encompassed. One encompasses the three realms (triloka, desire realm, form realm, and formless realm) as one's home, and includes the four types of birth (caturyoni, oviparous, viviparous, moisture-born, and metamorphic) as one's children. Compassion and wisdom are both active, and blessings and wisdom are both complete. One transcends the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and dwells alone above them. This is the path of the Mahayana. Therefore, the truth of oneness follows the nature of the roots.
以階差。取益隨機。三乘之唱備矣。然而至理虛玄。窮微絕妙。尚非其一。何是於三。不三之三而言三。不一之一而言一。一三非三尚不三。三一之一亦何一。一不一自非三。三不三自非一。非一一非三不留。非三三非一不立。不立之一本無三。不留之三本無一。一三本無無亦無。無無無本故妙絕。如是則一何所分。三何所合。合分自於人耳。何理異於言哉。譬夫三獸渡河。河一寧從獸合。復何獨河非獸合。亦乃獸不河。分河尚不成。三河豈得以河而合獸。獸尚不成一。獸豈得以獸而成河。河非獸而何三。獸非河而何一。一河獨包三獸。而河未曾三。三獸共履一河。而獸未嘗一。獸之非一。明其足有短長。河之不三。知其水無深淺。水無深淺。譬法之無差。足有短長。類智之有明昧。如是則法本無三。而人自三耳。今之三乘之初。四諦最標其首。法之既以無差。四諦亦何非大。而言聲聞觀之。位居其小者哉。是知諦似於河。人之若獸。聲聞最劣。與兔為儔。雖復奔波。寧窮浪底。未能知其深極。位自居卑。何必觀諦之流。一概同其成小。如其智照高明。量齊香象者。則可以窮源盡際。煥然成大矣。故知下智觀者。得聲聞果。中智觀者。得緣覺果。上智觀者。得菩薩果。明宗皎然。豈容圖度者矣。是以聲聞見苦而斷集。
緣覺悟集散而觀離。菩薩了達真源。知集本無和合。三人同觀四諦。證果之所差殊。良由觀有淺深。對照明其高下耳。是以下乘行下。中上之所未修。上乘行上。而修中下。中行中下。不修于上。上中下之在人。非諦令其大小耳。然三乘雖殊。同歸出苦之要。聲聞雖小。見愛之惑已祛。故於三界無憂。分段之形滅矣。三明照耀。開朗八萬之劫。現前六通。縱任無為。山壁游之直度。時復空中行住。或坐臥之安然。泛沼則輕若鴻毛。涉地則猶如履水。九定之功滿足。十八之變隨心。然三藏之佛。望六根清凈位。有齊有劣。同除四住。此處為齊。若伏無明。三藏則劣。佛尚為劣。二乘可知。望上斷伏雖殊。于下悟迷有隔。如是則二乘何咎。而欲不修者哉。如來為對大根。引歸寶所。令修種智。同契圓伊。或毀或譽。抑揚當時耳。凡夫不了預畏被呵。寧知見愛尚存。去二乘而甚遠。雖復言其修道。惑使諸所不祛。非惟身口末端。亦乃心由諂曲。見生自意。解背真詮。聖教之所不依明師未曾承受。根緣非唯宿習。見解未預生知。而能世智辯聰談論。以之終日。時復牽于經語。曲會私情。縱邪說以誑愚人。撥因果而排罪福。順情則嬉怡生愛。違意則𢛨𢥃懷瞋。三受之狀固然。稱位乃儔菩薩。初篇之非未免。過人之釁又縈。大乘之
所不修。而復譏于小學。恣一時之強口。謗說之患鏗然。三塗苦輪。報之長劫。哀哉吁哉。言及愴然悲酸矣。然而達性之人。對境彌加其照。忘心之士。相善不涉其懷。況乎三業之邪非。寧有歷心於塵滴。是以鑒玄之侶。凈三受於心源。滌穢之流。掃七支于身口。無情罔侵塵葉。有識無惱蜎螟。幽澗未足比其清。飛雪無以方其素。眷德若羽群揚翅。望星月以窮高。棄惡若鱗眾驚鉤。投江瀛而盡底。玄曦慚其照遠。上界恧以緣消。境智合以圓虛。定慧均而等妙。桑田改而心無易。海岳遷而志不移。而能處憒非喧。凝神挺照。心源朗凈。慧解無方。觀法性而達真如。鑒金文而依了義。如是則一念之中。何法門而不具。如其妙慧未彰。心無準的。解非契理。行闕超塵。乖法性而順常情。背圓詮而執權說。如是則次第隨機。對根緣而設教矣。是以敘其綱紀。委悉余所。未明深淺宗途。略言其趣。三乘之學。影響知其分位耳。
事理不二第八
夫妙悟通衢。則山河非壅。迷名滯相。則絲毫成隔。然萬法本源。由來實相。塵沙惑趣。原是真宗。故物像無邊。般若無際者。以其法性本真。了達成智故也。譬夫行由通徑。則萬里可期。如其觸物沖渠。則終朝域內。以其不知物有無形之畔。渠有窮虛之域故也。是以學游中道
。則實相可期。如其執有滯無。則終歸邊見。以其不知有有非有之相。無有非無之實故也。今之色相紛紜。窮之則非相。音聲吼喚。究之則無言。迷之則謂有形聲。悟之則知其闃寂。如是則真諦不乖於事理。即事理之體元真。妙智不異於了知。即了知之性元智。然而妙旨絕言。假文言以詮旨。真宗非相。假名相以標宗。譬夫象非雪山。假雪山而類象。此但取其能類耳。豈以雪山而為象耶。今之法非常而執有。有假非有以破常。性非斷而執無。假非無而破斷。類夫凈非水灰。假水灰而洗凈者。此但取其能洗耳。豈以水灰而為凈耶。故知中道不偏。假二邊而辨正。斷常非是。寄無有以明非。若有若無言既非。非有非無亦何是。信知妙達玄源者。非常情之所測也。何者。夫妄非愚出。真不智生。達妄名真。迷真曰妄。豈有妄隨愚變。真逐智回。真妄不差。愚智自異耳。夫欲妙識玄宗。必先審其愚智。若欲審其愚智。善須明其真妄。若欲明其真妄。復當究其名體。名體若分。真妄自辨。真妄既辨。愚智迢然。是以愚無了智之能。智有達愚之實。故知非智無以明其真妄。非智莫能辨其名體。何者或有名而無體。或因體而施名。名體混緒。實難窮究矣。是以體非名而不辨。名非體而不施。言體必假其名。語名必藉其體。今之體外施
【現代漢語翻譯】 那麼實相就可以期望達到。如果執著于有而停留在無，那麼最終會歸於邊見，因為他們不知道有有非有的相，以及無有非無的實。現在各種各樣的色相紛繁複雜，追究到極致就不是相；各種各樣的音聲喧鬧，追究到極致就是無言。迷惑的人認為有形有聲，覺悟的人就知道它是寂靜的。這樣，真諦就不會違背事理，即事理的本體就是元真；妙智不會不同於了知，即了知的本性就是元智。然而，微妙的旨意無法用言語表達，只能藉助文字來闡釋；真正的宗旨不是相，只能藉助名相來標明。比如，大象不是雪山（Himālaya，喜馬拉雅山，比喻），只是藉助雪山來比擬大象，這只是取其相似之處罷了，難道能把雪山當作大象嗎？現在，法不是常而執著于有，用假非有來破除常；性不是斷而執著于無，用假非無來破除斷。類似於洗滌污垢，乾淨不是水灰（指單獨的水或灰），而是藉助水灰來洗凈，這只是取其能洗凈罷了，難道能把水灰當作乾淨嗎？所以說，中道不偏頗，藉助二邊來辨明正道；斷見和常見都不是正確的，寄託于無有來闡明非斷非常。若有若無，言語已經不能表達；非有非無，又有什麼是正確的呢？相信通達玄妙根源的人，不是普通的情感所能測度的。為什麼呢？虛妄不是從愚蠢中產生，真理不是從智慧中產生。認識到虛妄就叫做真，迷惑于真理就叫做妄。難道虛妄會隨著愚蠢而改變，真理會隨著智慧而返回嗎？真妄沒有差別，愚蠢和智慧自然不同罷了。想要巧妙地認識玄妙的宗旨，必須先審察愚蠢和智慧；如果想要審察愚蠢和智慧，就必須明白真和妄；如果想要明白真和妄，就應當探究名和體。名和體如果分清，真和妄自然就能分辨；真和妄既然分辨清楚，愚蠢和智慧就截然不同。因此，愚蠢沒有了解智慧的能力，智慧有通達愚蠢的實際作用。所以說，沒有智慧就無法明白真和妄，沒有智慧就不能分辨名和體。有的是有名而無體，有的是因為體而施加名，名和體混雜在一起，實在難以窮盡探究。因此，體不是名就無法分辨，名不是體就無法施用。說體必定藉助於名，說名必定憑藉于體。現在在體外施加
【English Translation】 Then the true reality can be expected. If one clings to existence and dwells in non-existence, one will ultimately fall into biased views, because they do not understand the aspect of 'existence of non-existence' and the reality of 'non-existence of non-existence'. Now, the various forms and appearances are complex and diverse; when pursued to the extreme, they are not forms. The sounds and noises are clamorous; when investigated thoroughly, they are without words. Those who are deluded say there are forms and sounds; those who are enlightened know they are silent and still. Thus, the true meaning does not contradict the affairs and principles; the substance of affairs and principles is the original truth. Wonderful wisdom is not different from understanding; the nature of understanding is the original wisdom. However, the subtle meaning is beyond words, so we use written language to explain it. The true doctrine is without form, so we use nominal forms to mark it. For example, an elephant is not the Himālaya (snow mountain, metaphor), but we use the Himālaya to resemble an elephant. This only takes its ability to resemble; how can we take the Himālaya as the elephant? Now, the Dharma is not constant, but we cling to existence, using 'false non-existence' to break constancy. The nature is not annihilation, but we cling to non-existence, using 'false non-non-existence' to break annihilation. It is like cleaning dirt; cleanliness is not water or ash (referring to water or ash alone), but we use water and ash to wash it clean. This only takes its ability to clean; how can we take water and ash as cleanliness? Therefore, we know that the Middle Way is not biased, using the two extremes to distinguish the correct path. Annihilation and permanence are not correct, relying on non-existence and existence to clarify non-annihilation and non-permanence. Whether existence or non-existence, words cannot express it; neither existence nor non-existence, what is correct? Believe that those who thoroughly understand the profound source cannot be measured by ordinary emotions. Why? Delusion does not come from foolishness, and truth does not come from wisdom. Realizing delusion is called truth, and being deluded by truth is called delusion. Does delusion change with foolishness, and does truth return with wisdom? Truth and delusion are not different; foolishness and wisdom are naturally different. If you want to skillfully understand the profound doctrine, you must first examine foolishness and wisdom. If you want to examine foolishness and wisdom, you must understand truth and delusion. If you want to understand truth and delusion, you should investigate name and substance. If name and substance are distinguished, truth and delusion can be distinguished naturally. Since truth and delusion are distinguished, foolishness and wisdom are completely different. Therefore, foolishness does not have the ability to understand wisdom, and wisdom has the actual effect of understanding foolishness. Therefore, without wisdom, one cannot understand truth and delusion; without wisdom, one cannot distinguish name and substance. Sometimes there is a name without substance, and sometimes a name is applied because of the substance. Names and substances are mixed together, making it difficult to fully investigate. Therefore, substance cannot be distinguished without name, and name cannot be applied without substance. Speaking of substance must rely on name, and speaking of name must rely on substance. Now, applying [names] outside of the substance
名者。此但名其無體耳。豈有體當其名耶。譬夫兔無角而施名。此則名其無角耳。豈有角當其名耶。無體而施名者。則名無實名也。名無實名。則所名無也。所名既無。能名不有也。何者。設名本以名其體。無體何以當其名。言體本以當其名。無名何以當其體。體無當而非體。名無名而非名。此則何獨體而元虛。亦乃名而本寂也。然而無體當名。由來若此。名之體當。何所云為。夫體不自名。假他名而名我體。名非自設。假他體而施我名。若體之未形。則名何所名。若名之未設。則體何所明。然而明體雖假其名。不為不名而無體耳。設名要因其體。無體則名之本無。如是則體不名生。名生於體耳。今之體在名前。名從體后辨者。如此則設名以名其體。故知體是名源耳。則名之所由緣起于體。體之元緒何所因依。夫體不我形。假緣會而成體。緣非我會。因會體而成緣。若體之未形。則緣何所會。若緣之未會。則體何所形。體形則緣會而形。緣會則體形而會。體形而會則明。形無別會。形無別會。則會本無也。緣會而形則明。會無別形。會無別形。則形本無也。是以萬法從緣。無自體耳。體而無自。故名性空。性之既空。雖緣會而非有。緣之既會。雖性空而不無。是以緣會之有。有而非有。性空之無。無而不無。何者會即
性空。故言非有。空即緣會。故曰非無。今言不有不無者。非是離有別有一無也。亦非離無別有一有也。如是則明法非有無。故以非有非無名耳。不是非有非無。既非有無。又非非有非非無也。如是何獨言語道斷。亦乃心行處滅也。
勸友人書第九
婺州浦陽縣佐溪山朗禪師召大師山居書
自到靈溪。泰然心意。高低峰頂。振錫常游。石室巖龕。拂乎宴坐。青松碧沼。明月自生。風掃白雲。縱目千里。名花香果。峰鳥銜將。猿嘯長吟。遠近皆聽。鋤頭當枕。細草為氈。世上崢嶸。競爭人我。心地未達。方乃如斯。儻有寸陰。愿垂相訪。
大師答朗禪師書
自別以來。經今數載。遙心眷想。時覆成勞。忽奉來書。適然無慮。不委信后。道體如何。法味資神。故應清樂也。玄覺粗得延時。欽詠德音。非言可述。承懷節操。獨處幽棲。泯跡人間。潛形山谷。親朋絕往。鳥獸時游。竟夜綿綿。終朝寂寂。視聽都息。心累闃然。獨宿孤峰。端居樹下。息繁餐道。誠合如之。然而正道寂寥。雖有修而難會。邪徒諠擾。乃無習而易親。若非解契玄宗。行符真趣者。則未可幽居抱拙。自謂一生歟。應當博問先知。伏膺誠懇。執掌屈膝。整意端容。曉夜忘疲。始終虔仰。折挫身口。蠲矜怠慢。不顧形骸。
【現代漢語翻譯】 現代漢語譯本 性空，所以說它『非有』。空即是因緣和合，所以說它『非無』。現在說『不有不無』，不是離開『有』另外存在一個『無』，也不是離開『無』另外存在一個『有』。這樣就明白了法既非『有』也非『無』，所以用『非有非無』來稱呼它。但它不是『非有非無』，既然不是『有』也不是『無』，也就不是『非非有』也不是『非非無』了。這樣一來，哪裡僅僅是言語之道斷絕，簡直是心行之處都寂滅了。
勸友人書 第九
婺州浦陽縣佐溪山朗禪師邀請大師到山中居住的書信
自從來到靈溪，心意泰然。在高高低低的山峰頂上，拄著錫杖經常遊歷。在石室巖洞里，拂拭乾凈后安然靜坐。青松碧水，明月自然升起。風吹散白雲，放眼千里。名花香果，山峰上的鳥兒銜來。猿猴長嘯吟唱，遠近都能聽到。用鋤頭當枕頭，細草當氈子。世上那些爭強好勝，競爭人我的事情，都是因為心地沒有通達，才會這樣。如果有一點空閑時間，希望您能來拜訪。
大師回覆朗禪師的書信
自從分別以來，到現在已經幾年了。遙遠地思念著您，時常感到勞累。忽然收到您的來信，感到非常欣慰。不知道您信后，身體怎麼樣？用佛法滋養精神，想必是清凈快樂的吧。玄覺我勉強還能維持生命，敬佩讚美您的美德，不是言語可以表達的。聽說您秉持節操，獨自隱居在幽靜的地方，在人世間消泯軌跡，隱藏身形在山谷里。和親朋好友斷絕來往，只有鳥獸時常來遊玩。整夜綿綿不斷，整天寂靜無聲。視聽都停止了，心中的牽累也完全消失了。獨自住在孤峰上，端正地坐在樹下。停止世俗的繁雜事務，以佛法為食。確實應該這樣。然而正道寂寞冷清，即使修行也很難領會。邪門歪道喧囂擾亂，即使不學習也很容易親近。如果不是理解並契合了玄妙的宗旨，行為符合真如的趣味，那麼就不能隱居山林，自認為一生都是這樣。應當廣泛地向先知請教，誠懇地接受教誨。手執經書，屈膝跪拜，整理心意，端正容貌。不分曉夜，忘記疲勞，始終虔誠地仰慕。折磨自己的身口，去除驕傲和怠慢，不顧惜自己的形體。
【English Translation】 English version 『Self-nature is emptiness.』 Therefore, it is said to be 『not existent.』 Emptiness is the arising of conditions. Therefore, it is said to be 『not non-existent.』 Now, saying 『neither existent nor non-existent』 does not mean that there is a non-existence apart from existence, nor does it mean that there is an existence apart from non-existence. Thus, it is clear that the Dharma is neither existent nor non-existent. Therefore, it is called 『neither existent nor non-existent.』 But it is not merely 『neither existent nor non-existent.』 Since it is neither existence nor non-existence, it is also neither 『not non-existent』 nor 『not not non-existent.』 In this way, it is not only the path of words that is cut off, but also the place of mental activity that is extinguished.
Letter of Encouragement to a Friend, Number Nine
A letter from Zen Master Lang of Zuoxi Mountain in Pujiang County, Wuzhou, inviting the Great Master to reside in the mountains
Since arriving at Lingxi, my mind has been at peace. I often wander the high and low peaks, shaking my staff. In stone chambers and rock caves, I sweep and sit in meditation. Green pines and clear pools, the bright moon rises naturally. The wind sweeps away white clouds, allowing me to gaze out over thousands of miles. Fragrant flowers and fruits are brought by the birds of the peaks. The cries and long chants of the apes can be heard far and wide. I use a hoe as a pillow and fine grass as a mat. The contentions and competitions of the world, the struggles between self and others, are all because the mind has not been enlightened. If you have any free time, I hope you will come and visit.
The Great Master's reply to Zen Master Lang
Since we parted, several years have passed. I think of you from afar, and often feel weary. Suddenly receiving your letter, I was greatly pleased. I wonder how you are doing after receiving my letter. Nourishing your spirit with the Dharma, you must be pure and happy. I, Xuanjue, am barely able to prolong my life, and I admire and praise your virtue, which cannot be expressed in words. I hear that you uphold your integrity, living alone in seclusion, erasing your traces from the human world, and hiding your form in the mountains. You have cut off contact with friends and relatives, and only birds and beasts come to visit from time to time. The nights are long and continuous, and the days are silent and still. Sight and hearing have ceased, and the burdens of the heart have completely disappeared. You live alone on a solitary peak, sitting upright under a tree, ceasing worldly affairs and taking the Dharma as your food. This is indeed how it should be. However, the true path is lonely and desolate, and even with practice, it is difficult to attain. Heretical paths are noisy and disruptive, and even without learning, they are easy to become familiar with. If one does not understand and accord with the profound principle, and if one's actions do not conform to the true nature, then one cannot live in seclusion in the mountains, thinking that this is how one will spend one's life. One should widely seek advice from those who know, and sincerely accept their teachings. Holding scriptures in hand, kneeling and bowing, arranging one's mind, and straightening one's appearance. Forgetting fatigue, day and night, always reverently admiring. Afflicting one's body and mouth, removing pride and laziness, and not caring for one's physical form.
專精至道者。可謂澄神方寸歟。夫欲采妙探玄。實非容易。抉擇之次。如履輕冰。必須側耳目而奉玄音。肅情塵而賞幽致。忘言宴旨。濯累餐微。夕惕朝詢。不濫絲髮。如是則乃可潛形山谷。寂累絕群哉。其或心徑未通。矚物成壅。而欲避諠求靜者。盡世未有其方。況乎鬱鬱長林。峨峨聳峭。鳥獸嗚咽。松竹森梢。水石崢嶸。風枝蕭索。藤蘿縈絆。雲霧氤氳。節物衰榮。晨昏眩晃。斯之種類。豈非喧雜耶。故知見惑尚紆。觸途成滯耳。是以先須識道后乃居山。若未識道而先居山者。但見其山。必忘其道。若未居山而先識道者。但見其道。必忘其山。忘山則道性怡神。忘道則山形眩目。是以見道忘山者。人間亦寂也。見山忘道者。山中乃喧也。必能了陰無我。無我誰住人間。若知陰入如空。空聚何殊山谷。如其三毒未祛。六塵尚擾。身心自相矛盾。何關人山之喧寂耶。且夫道性沖虛。萬物本非其累。真慈平等。聲色何非道乎。特因見倒惑生。遂成輪轉耳。若能了境非有。觸目無非道場。知了本無。所以不緣而照。圓融法界。解惑何殊。以含靈而辨悲。即想念而明智。智生則法應圓照。離境何以觀悲。悲智理合通收。乖生何以能度。度盡生而悲大。照窮境以智圓。智圓則喧寂同觀。悲大則怨親普救。如是則何假長居山谷。
【現代漢語翻譯】 現代漢語譯本 專心致志于至高真理的人，可以稱得上是內心清澈明凈嗎？想要探尋玄妙的道理，實在不是容易的事情。在做出抉擇的時候，要像走在薄冰上一樣小心謹慎。必須側耳傾聽玄妙的聲音，摒棄世俗的情感，欣賞幽深的意境。忘卻言語，品味其中的真意；洗滌塵世的牽累，吸取精微的養分。早晚警惕反省，不放過一絲一毫的疏漏。這樣才能隱居山谷，斷絕與世俗的聯繫。如果內心沒有開悟，看到事物就產生阻礙，卻想要逃避喧囂尋求清靜，那麼終其一生也不會找到方法。更何況茂密的長林，高聳的山峰，鳥獸的鳴叫，松竹的搖曳，水石的嶙峋，風吹樹枝的蕭瑟，藤蘿的纏繞，雲霧的瀰漫，季節的變化，早晚的光線變化，這些景象難道不是喧鬧雜亂的嗎？所以說，如果知見上的迷惑還沒有消除，那麼接觸到任何事物都會成為阻礙。因此，必須先認識真理，然後才能隱居山林。如果還沒有認識真理就先隱居山林，那麼只會看到山，而忘記了真理。如果還沒有隱居山林就先認識了真理，那麼只會看到真理，而忘記了山。忘記山，那麼道性就會使精神愉悅；忘記道，那麼山形就會使眼睛迷惑。因此，見到真理而忘記山的人，即使身處人間也是寂靜的；只見到山而忘記真理的人，即使身處山中也是喧鬧的。必須能夠明白陰陽的道理，做到無我，無我之人又住在哪裡呢？如果明白陰入于空，那麼空的聚集又與山谷有什麼區別呢？如果三毒（貪嗔癡）還沒有去除，六塵（色聲香味觸法）還在擾亂，身心自己互相矛盾，那麼又與人世和山林的喧囂寂靜有什麼關係呢？而且道性是虛空沖淡的，萬物本來就不是它的牽累。真正的慈悲是平等的，聲音和顏色又有什麼不是真理的體現呢？只是因為知見顛倒，迷惑產生，才形成了輪迴。如果能夠明白境界本是虛幻，那麼觸目所及無不是道場。明白一切本無自性，所以不依賴外緣而自然照亮。圓融法界，解脫迷惑又有什麼不同呢？以包含靈性的心來分辨慈悲，以想念來明白智慧。智慧產生，那麼法應自然圓滿照耀。離開境界，又如何觀察慈悲？慈悲和智慧在道理上應該合二為一，如果背離了這種統一，又如何能夠度化眾生？度盡眾生，那麼慈悲之心就會更加廣大；照亮一切境界，那麼智慧就會更加圓滿。智慧圓滿，那麼喧囂和寂靜就可以同等看待；慈悲廣大，那麼怨恨和親近的人都可以普遍救度。這樣又何必長久地隱居山谷呢？
【English Translation】 English version One who is dedicated to the ultimate truth, can be said to have a clear and pure mind? Truly, to explore the profound mysteries is not easy. When making choices, it's like walking on thin ice, requiring careful attention to the subtle sounds of truth, abandoning worldly emotions, and appreciating the profound meaning. Forgetting words, savoring the true essence; cleansing worldly burdens, absorbing subtle nourishment. Being vigilant in the evening and inquiring in the morning, not overlooking even the slightest detail. Only then can one hide in the mountains and valleys, severing ties with the world. If the mind is not yet enlightened, and seeing things creates obstacles, yet one seeks to escape the noise and find tranquility, then throughout their life they will not find a way. Moreover, the dense forests, towering peaks, the cries of birds and beasts, the rustling of pine and bamboo, the ruggedness of water and stone, the desolation of wind-blown branches, the entanglement of vines, the permeation of clouds and mist, the changing of seasons, the dazzling light of morning and evening – are these not noisy and chaotic? Therefore, if the delusion in one's understanding has not been eliminated, then contact with anything will become an obstacle. Thus, one must first recognize the truth, and then reside in the mountains. If one has not recognized the truth and first resides in the mountains, then one will only see the mountains and forget the truth. If one has not resided in the mountains and first recognized the truth, then one will only see the truth and forget the mountains. Forgetting the mountains, then the nature of the Dao will delight the spirit; forgetting the Dao, then the shape of the mountains will dazzle the eyes. Therefore, one who sees the Dao and forgets the mountains is still tranquil even in the human world; one who only sees the mountains and forgets the Dao is still noisy even in the mountains. One must be able to understand the principle of Yin and Yang, and achieve no-self. Where does the one without self reside? If one understands that Yin enters emptiness, then what difference is there between the gathering of emptiness and the mountains and valleys? If the three poisons (greed, hatred, and delusion) have not been removed, and the six dusts (form, sound, smell, taste, touch, and dharma) are still disturbing, and the body and mind contradict each other, then what does it have to do with the noise and tranquility of the human world and the mountains? Moreover, the nature of the Dao is empty and serene, and all things are not its burden. True compassion is equal, and what sound and color are not manifestations of the Dao? It is only because of inverted views and the arising of delusion that the cycle of rebirth is formed. If one can understand that the realm is illusory, then everything one sees is a sacred place. Knowing that everything is without inherent nature, therefore it illuminates naturally without relying on external conditions. Perfectly integrating the Dharma realm, what difference is there in resolving delusion? Discerning compassion with a mind that encompasses all beings, and understanding wisdom through thought. When wisdom arises, then the Dharma should naturally illuminate completely. Leaving the realm, how can one observe compassion? Compassion and wisdom should be united in principle, and if one deviates from this unity, how can one liberate beings? Liberating all beings, then the heart of compassion will become even greater; illuminating all realms, then wisdom will become even more complete. When wisdom is complete, then noise and tranquility can be viewed equally; when compassion is great, then those who are hated and those who are loved can be universally saved. In this case, why should one reside in the mountains and valleys for a long time?
隨處任緣哉。況乎法法虛融。心心寂滅。本自非有。誰強言無。何喧擾之可喧。何寂靜之可寂。若知物我冥一。彼此無非道場。復何狥喧雜於人間。散寂寞于山谷。是以釋動求靜者。憎枷愛杻也。離怨求親者。厭檻忻籠也。若能慕寂于喧。市廛無非宴坐。徴違納順。怨債由來善友矣。如是則劫奪毀辱。何曾非我本師。叫喚喧煩。無非寂滅。故知妙道無形。萬像不乖。其致真如寂滅。眾響靡異其源。迷之則見倒惑生。悟之則違順無地。闃寂非有緣會而能生峨嶷非無緣散而能滅。滅既非滅以何滅滅。生既非生以何生生。生滅既虛。實相常住矣。是以定水滔滔。何念塵而不洗。智燈了了。何惑霧而不祛。乖之則六趣循環。會之則三塗迥出。如是則何不乘慧舟而游法海。而欲駕折軸于山谷者哉。故知物類紜紜。其性自一。靈源寂寂。不照而知實相。天真靈智非造。人迷謂之失。人悟謂之得。得失在於人。何關動靜者乎。譬夫未解乘舟。而欲怨其水曲者哉。若能妙識玄宗。虛心冥契。動靜常短。語默恒規。寂爾有歸。恬然無間。如是則乃可逍遙山谷。放曠郊𢌅。游逸形儀。寂怕心腑。恬澹息于內。蕭散揚于外。其身兮若拘。其心兮若泰。現形容於寰宇。潛幽靈於法界。如是則應機有感。適然無準矣。因信略此。余更何申。若非志
【現代漢語翻譯】 現代漢語譯本 隨處任緣啊。更何況一切法都是虛幻融合的，心念也是寂靜空無的。本來就什麼都沒有，誰又硬要說它有或沒有呢？又有什麼喧鬧需要喧鬧，什麼寂靜需要寂靜呢？如果明白萬物與我本為一體，彼此都是道場，又何必在人間躲避喧囂，在山谷里追求寂寞呢？因此，那些拋棄動態而尋求靜態的人，就像憎恨枷鎖卻喜愛手銬一樣。那些遠離怨恨而尋求親近的人，就像厭惡牢籠卻喜歡鳥籠一樣。如果能在喧鬧中欣賞寂靜，那麼市井鬧市也無不是禪定的好地方。把違逆看作順從，那麼怨家債主也都是善知識了。這樣看來，搶劫和侮辱，又何嘗不是我的根本老師？叫喊喧鬧，無不是寂滅的體現。所以說，玄妙的道沒有固定的形狀，萬象都不會與之相悖。達到真如寂滅的境界，各種聲響都與它的根源沒有差別。迷惑時，就會產生顛倒的見解和迷惑；覺悟時，就沒有違逆和順從的立足之地。寂靜不是由因緣聚合而產生，峨嶷（高聳的樣子）也不是因緣離散而消滅。既然消滅不是真正的消滅，又用什麼來消滅消滅呢？既然產生不是真正的產生，又用什麼來產生產生呢？產生和消滅都是虛幻的，實相才是永恒存在的。因此，禪定的水滔滔不絕，為什麼還擔心塵埃洗不乾淨？智慧的燈光明亮照耀，為什麼還迷惑于霧氣的遮蔽？違背它，就會在六道中輪迴；領會它，就能徹底脫離三惡道。這樣，為什麼不乘坐智慧之舟而暢遊于佛法的海洋，卻要在山谷里駕著斷了軸的車子呢？所以說，萬物雖然紛繁複雜，但它們的本性卻是一致的。靈性的源泉寂靜無聲，不需照耀也能知曉實相。天生的靈性智慧不是人為造作的，人們迷惑時就認為失去了它，人們覺悟時就認為得到了它。得到和失去在於人，與動態和靜態又有什麼關係呢？這就好比不了解駕船的技巧，卻要抱怨水流彎曲一樣。如果能巧妙地認識玄妙的宗旨，虛心靜默地與之契合，那麼動態和靜態都是短暫的，言語和沉默都是常態。寂靜之中有所歸宿，恬淡之中沒有間隔。這樣，就可以在山谷中自由自在地生活，在郊野里無拘無束地遊玩，放縱自己的形體，安靜自己的心神。內心恬淡平靜，外表灑脫飄逸。身體好像被束縛，內心卻非常安泰。在世間顯現自己的形象，在法界隱藏自己的靈性。這樣，就能隨機應變，沒有固定的準則了。因為相信，所以簡略地寫下這些，還有什麼需要多說的呢？如果不是有志之士，
【English Translation】 English version Be free and adapt to circumstances. Moreover, all dharmas are illusory and integrated, and the mind is tranquil and extinguished. Originally, there is nothing, so who insists on saying it exists or does not exist? What clamor needs to be clamored, and what stillness needs to be stilled? If you understand that all things and I are one, and each other is a Bodhimanda (place of enlightenment), why shun the hustle and bustle in the human world and seek loneliness in the valleys? Therefore, those who abandon movement and seek stillness are like hating shackles but loving handcuffs. Those who abandon resentment and seek closeness are like disliking cages but liking birdcages. If you can appreciate stillness in the midst of noise, then the marketplace is also a good place for meditation. Treating opposition as compliance, then enemies and debtors are also good friends. In this way, robbery and humiliation, how could they not be my fundamental teachers? Shouting and clamor are all manifestations of extinction. Therefore, know that the wonderful Dao (path) has no fixed form, and all phenomena do not contradict it. Reaching the state of true suchness and extinction, all sounds are no different from its source. When deluded, inverted views and confusion arise; when enlightened, there is no ground for opposition or compliance. Stillness is not produced by the aggregation of conditions, and Emei (tall and majestic) is not destroyed by the dispersion of conditions. Since extinction is not true extinction, what is used to extinguish extinction? Since production is not true production, what is used to produce production? Since production and extinction are illusory, the true nature is eternal. Therefore, the water of Samadhi (meditative concentration) flows endlessly, why worry about dust not being washed away? The light of wisdom shines brightly, why be confused by the obscuration of fog? Violate it, and you will cycle through the six realms; understand it, and you can completely escape the three evil paths. In this way, why not ride the boat of wisdom and travel in the ocean of Dharma, but want to drive a broken-axled cart in the valleys? Therefore, know that although things are numerous and complex, their nature is the same. The source of spirituality is silent and still, and without illumination, it knows the true nature. Innate spiritual wisdom is not artificially created; when people are deluded, they think they have lost it; when people are enlightened, they think they have gained it. Gain and loss are in people, what does it have to do with movement and stillness? It is like not understanding the skill of sailing a boat, but wanting to complain about the winding water. If you can skillfully recognize the profound principle, empty your mind and silently merge with it, then movement and stillness are both temporary, speech and silence are both constant. There is a return in stillness, and there is no gap in tranquility. In this way, you can live freely in the valleys, play unrestrainedly in the countryside, indulge your body, and quiet your mind. The inner heart is tranquil and peaceful, and the outer appearance is free and unrestrained. The body seems to be bound, but the heart is very peaceful. Manifest your image in the world, and hide your spirituality in the Dharma realm. In this way, you can respond to opportunities and have no fixed criteria. Because of faith, I briefly write this, what else needs to be said? If it is not a person with aspirations,
朋。安敢輕觸。宴寂之暇。時暫思量。予必誑言。無當看竟。回充紙燼耳不宣。同友玄覺和南。
發願文第十
稽首圓滿遍知覺。寂靜平等本真源。相好嚴特非有無。 慧明普照微塵剎。稽首湛然真妙覺。 甚深十二修多羅。非文非字非言詮。一音隨類皆明瞭。 稽首清凈諸賢聖。十方和合應真僧。 執持禁戒無有違。振錫攜瓶利含識。卵生胎生及濕化。 有色無色想非想。非有非無想雜類。 六道輪迴不暫停。我今稽首歸三寶。 普為眾生髮道心。群生沉淪苦海中。愿因諸佛法僧力。 慈悲方便拔諸苦。不捨弘願濟含靈。 化力自在度無窮。恒沙眾產生正覺。
說此偈已。我復稽首歸依。十方三世。一切諸佛法僧前。承三寶力。志心發願。修無上菩提。契從今生。至成正覺。中間決定。勤求不退。未得道前。身無橫病。壽不中夭。正命盡時。不見惡相。無諸恐怖。不生顛倒。身無苦痛。心不散亂。正慧明瞭。不經中陰。不入地獄。畜生餓鬼。水陸空行。天魔外道。幽冥鬼神。一切雜形。皆悉不受。長得人身。聰明正直。不生惡國。不值惡王。不生邊地。不受貧苦。奴婢女形。黃門二根。黃髮黑齒。頑愚闇鈍。醜陋殘缺。盲聾瘖啞。凡是可惡。畢竟不生。出處中國。正信家生。常得男身。六根完具。端
【現代漢語翻譯】 現代漢語譯本： 朋友。怎敢輕易觸碰。清靜空閑的時候。偶爾稍微思量一下。我一定是說了假話。不要把它看完。拿回去充當紙灰罷了，不要宣揚。與朋友玄覺一同敬禮。
發願文第十
稽首圓滿遍知覺（對圓滿覺悟者的敬禮）。寂靜平等本真源（寂靜平等的本源）。相好莊嚴殊特，卻又非有非無。 智慧光明普遍照耀微塵般眾多的世界。稽首湛然真妙覺（對清澈明亮的真正覺悟者的敬禮）。 甚深精妙的十二部經。不是文字，不是語言，無法用言語詮釋。用一種聲音，隨著不同種類都能明白瞭解。 稽首清凈的各位賢聖。十方和合的應真僧（值得尊敬的僧侶）。 遵守戒律沒有違背。拿著錫杖，帶著缽，利益有情眾生。卵生的、胎生的以及濕生、化生的。 有色的、無色的、有想的、非想的。 非有非無想的各種類別。六道輪迴沒有停歇的時候。我現在稽首歸依三寶（佛、法、僧）。 普遍爲了眾生髮起菩提心。眾生沉淪在苦海之中。愿憑藉諸佛、法、僧的力量。 用慈悲和方便拔除眾生的各種痛苦。不捨棄弘大的誓願救濟有情眾生。 用自在的化度之力度化無量無盡的眾生。像恒河沙一樣多的眾生都能成就正覺。
說完這偈頌后。我再次稽首歸依。十方三世。一切諸佛法僧前。憑藉三寶的力量。真心誠意地發願。修習無上菩提。從今生開始。直到成就正覺。中間決定。勤奮追求不退轉。未得道之前。身體沒有意外的疾病。壽命不會中途夭折。正常壽命結束時。不會見到惡劣的景象。沒有各種恐怖。不會產生顛倒的知見。身體沒有痛苦。內心不散亂。正確的智慧明瞭。不經歷中陰身。不墮入地獄。畜生、餓鬼。水陸空行。天魔外道。幽冥鬼神。一切雜類形體。全都不會承受。長久獲得人身。聰明正直。不生在惡劣的國家。不遇到惡劣的君王。不生在邊遠地區。不受貧窮困苦。奴婢女人的形體。黃門二根（指不具男女性器官的人）。黃髮黑齒。頑固愚蠢遲鈍。醜陋殘缺。盲聾瘖啞。凡是令人厭惡的，最終都不會產生。出生在中國。出生在具有正信的家庭。常常得到男人的身體。六根完好具足。相貌端正。 English version: Friend. How dare I lightly touch it. During moments of quiet leisure. I occasionally ponder it briefly. I must have spoken falsely. Do not read it to the end. Return it to be used as paper ashes, do not spread it. Together with friend Xuanjue, I bow in respect.
The Tenth Vow
I bow to the perfectly enlightened one who knows all (Kechou Yuanman Bianzhijue). The source of stillness, equality, and true nature (Jijing Pingdeng Benzhen Yuan). Whose excellent features are both extraordinary and neither existent nor nonexistent. The light of wisdom universally illuminates worlds as numerous as dust particles. I bow to the serene and wondrous true enlightenment (Kechou Zhanran Zhen Miaojue). The profound and subtle twelve divisions of scriptures (Shen Shen Shier Xiuduoluo). Which are not words, not letters, and cannot be expressed through language. With one sound, all beings understand according to their kind. I bow to all the pure and virtuous sages. The true Sangha (Seng) harmoniously gathered from the ten directions. Holding the precepts without violation. Carrying the staff and bowl, benefiting sentient beings. Those born from eggs, wombs, moisture, and transformation. Those with form, without form, with thought, without thought. Various categories of neither existence nor non-existence with thought. The cycle of the six realms never ceases. I now bow and take refuge in the Three Jewels (Sanbao) (Buddha, Dharma, Sangha). Universally generating the Bodhi mind for all beings. Sentient beings are sinking in the sea of suffering. May the power of all Buddhas, Dharma, and Sangha. With compassion and skillful means, remove all suffering from beings. Not abandoning the great vow to save sentient beings. Using the power of transformation to liberate countless beings. May beings as numerous as the sands of the Ganges attain perfect enlightenment.
After reciting this verse. I once again bow and take refuge. Before all the Buddhas, Dharma, and Sangha of the ten directions and three times. Relying on the power of the Three Jewels. With sincere intention, I make this vow. To cultivate the unsurpassed Bodhi. Starting from this life. Until attaining perfect enlightenment. In the meantime, I am determined. To diligently seek without退轉(tuizhuan, regression). Before attaining the Way. My body will be free from unexpected illnesses. My lifespan will not be cut short. When my life comes to a natural end. I will not see evil omens. Without any fear. Without generating inverted views. My body will be without pain. My mind will not be scattered. Righteous wisdom will be clear. I will not experience the intermediate state (Bardo). I will not fall into hell. Animals, hungry ghosts. Those who travel by water, land, and air. Heavenly demons, external paths. Dark ghosts and spirits. All kinds of mixed forms. I will not receive any of these. I will always obtain a human body. Intelligent and upright. Not born in an evil country. Not encountering an evil king. Not born in a border region. Not suffering from poverty. The form of a slave or woman. Eunuchs with two roots (referring to those without male or female reproductive organs). Yellow hair and black teeth. Stubborn, foolish, and dull. Ugly, deformed, and incomplete. Blind, deaf, and mute. All that is detestable, will ultimately not arise. Born in China. Born into a family with right faith. Always obtaining a male body. The six senses complete and perfect. With a dignified appearance.
【English Translation】 Friend. How dare I lightly touch it. During moments of quiet leisure. I occasionally ponder it briefly. I must have spoken falsely. Do not read it to the end. Return it to be used as paper ashes, do not spread it. Together with friend Xuanjue, I bow in respect. The Tenth Vow I bow to the perfectly enlightened one who knows all (Kechou Yuanman Bianzhijue). The source of stillness, equality, and true nature (Jijing Pingdeng Benzhen Yuan). Whose excellent features are both extraordinary and neither existent nor nonexistent. The light of wisdom universally illuminates worlds as numerous as dust particles. I bow to the serene and wondrous true enlightenment (Kechou Zhanran Zhen Miaojue). The profound and subtle twelve divisions of scriptures (Shen Shen Shier Xiuduoluo). Which are not words, not letters, and cannot be expressed through language. With one sound, all beings understand according to their kind. I bow to all the pure and virtuous sages. The true Sangha (Seng) harmoniously gathered from the ten directions. Holding the precepts without violation. Carrying the staff and bowl, benefiting sentient beings. Those born from eggs, wombs, moisture, and transformation. Those with form, without form, with thought, without thought. Various categories of neither existence nor non-existence with thought. The cycle of the six realms never ceases. I now bow and take refuge in the Three Jewels (Sanbao) (Buddha, Dharma, Sangha). Universally generating the Bodhi mind for all beings. Sentient beings are sinking in the sea of suffering. May the power of all Buddhas, Dharma, and Sangha. With compassion and skillful means, remove all suffering from beings. Not abandoning the great vow to save sentient beings. Using the power of transformation to liberate countless beings. May beings as numerous as the sands of the Ganges attain perfect enlightenment. After reciting this verse. I once again bow and take refuge. Before all the Buddhas, Dharma, and Sangha of the ten directions and three times. Relying on the power of the Three Jewels. With sincere intention, I make this vow. To cultivate the unsurpassed Bodhi. Starting from this life. Until attaining perfect enlightenment. In the meantime, I am determined. To diligently seek without regression. Before attaining the Way. My body will be free from unexpected illnesses. My lifespan will not be cut short. When my life comes to a natural end. I will not see evil omens. Without any fear. Without generating inverted views. My body will be without pain. My mind will not be scattered. Righteous wisdom will be clear. I will not experience the intermediate state (Bardo). I will not fall into hell. Animals, hungry ghosts. Those who travel by water, land, and air. Heavenly demons, external paths. Dark ghosts and spirits. All kinds of mixed forms. I will not receive any of these. I will always obtain a human body. Intelligent and upright. Not born in an evil country. Not encountering an evil king. Not born in a border region. Not suffering from poverty. The form of a slave or woman. Eunuchs with two roots (referring to those without male or female reproductive organs). Yellow hair and black teeth. Stubborn, foolish, and dull. Ugly, deformed, and incomplete. Blind, deaf, and mute. All that is detestable, will ultimately not arise. Born in China. Born into a family with right faith. Always obtaining a male body. The six senses complete and perfect. With a dignified appearance.
正香潔。無諸垢穢。志意和雅。身安心靜。不貪瞋癡。三毒永斷。不造眾惡。恒思諸善。不作王臣。不為使命。不願榮飾。安貧度世。少欲知足。不長畜積。衣食供身。不行偷盜。不殺眾生。不啖魚肉。敬愛含識。如我無異。性行柔軟。不求人過。不稱己善。不與物諍。怨親平等。不起分別。不生憎愛。他物不悕。自財不吝。不樂侵犯。恒懷質直。心不卒暴。常樂謙下。口無惡說。身無惡行。心不諂曲。三業清凈。在處安隱。無諸障難。竊盜劫賊。王法牢獄。枷杖鉤鎖。刀槍箭槊。猛獸毒蟲。墮峰溺水。火燒風飄。雷驚霹靂。樹折巖頹。堂崩棟朽。撾打怖畏。趁逐圍繞。執捉繫縛。加誣譭謗。橫注鉤牽。凡諸難事。一切不受。惡鬼飛災。天行毒癘。邪魔魍魎。若河若海。崇山穹岳。居止樹神。凡是靈祇。聞我名者。見我形者。發菩提心。悉相覆護。不相侵惱。晝夜安隱。無諸驚懼。四大康強。六根清凈。不染六塵。心無亂想。不有昏滯。不生斷見。不著空有。遠離諸相。信奉能仁。不執己見。悟解明瞭。生生修習。正慧堅固。不被魔攝。大命終時。安然快樂。捨身受身。無有怨對。一切眾生。同爲善友。所生之處。值佛聞法。童真出家。為僧和合。身身之服。不離袈裟。食食之器。不乖盂缽。道心堅固。不生憍慢。敬
【現代漢語翻譯】 現代漢語譯本： 內心純潔清凈，沒有任何污垢邪念。意志平和文雅，身心安寧平靜。不貪婪、不嗔恨、不愚癡，永遠斷絕貪嗔癡這三種毒害。不做任何惡事，總是想著行善。不做國王的臣子，不擔任使者的任務。不追求榮華的裝飾，安於貧困度過一生。減少慾望，懂得滿足。不長期積蓄財物，衣食僅供身體所需。不做偷盜之事，不殺害任何眾生，不吃魚肉。敬愛一切有情眾生，視他們與自己沒有差別。性格行為柔和順從，不尋求別人的過失，不誇耀自己的優點。不與外物爭鬥，對待怨家和親人都一樣平等，不起分別之心。不產生憎恨和喜愛，不貪求別人的財物，不吝惜自己的財物。不樂於侵犯他人，總是懷著正直的心。內心不急躁暴烈，常常喜歡謙虛退讓。口中沒有惡語，身上沒有惡行，心中沒有諂媚邪曲。身口意三業清凈，無論在哪裡都安穩，沒有各種障礙和災難。沒有盜賊搶劫，沒有王法的牢獄之災，沒有枷鎖刑杖，沒有刀槍箭矢的傷害，沒有猛獸毒蟲的侵擾，沒有墜落山峰、溺水而亡的危險，沒有被火燒、被風吹、被雷電驚嚇的恐懼，沒有樹木折斷、巖石崩塌、房屋倒塌的災禍，沒有被打罵的恐懼，沒有被追趕圍困，沒有被抓住捆綁，沒有被誣陷誹謗，沒有被橫加罪名，總之，各種災難都不會降臨到我身上。沒有惡鬼帶來的災禍，沒有瘟疫的流行，沒有邪魔鬼怪的侵擾。無論是江河還是大海，高山還是峻嶺，居住的樹神，凡是具有靈性的神祇，聽到我的名字，看到我的形貌，都能發起菩提心（bodhicitta，覺悟之心），全部互相庇護，不互相侵擾，日夜安穩，沒有各種驚恐。四大（四大，組成物質世界的地、水、火、風四種元素）康健強壯，六根（六根，眼、耳、鼻、舌、身、意六種感覺器官）清凈，不被六塵（六塵，色、聲、香、味、觸、法六種外在事物）所污染，心中沒有雜亂的念頭，沒有昏沉遲鈍的狀態，不產生斷滅的見解，不執著于空和有，遠離各種表象。信仰和奉行能仁（能仁，釋迦牟尼佛的稱號），不固執自己的見解，領悟理解通透明白，生生世世修習，正知正見堅定穩固，不被邪魔所控制。壽命終結時，安詳快樂，捨棄這個身體，接受下一個身體，沒有怨恨和仇敵。一切眾生，都成為我的善友。所出生的地方，都能遇到佛，聽聞佛法。以童真之身出家，與僧眾和合相處。身上的衣服，不離開袈裟（kasaya，佛教僧侶所穿的法衣）。吃飯的器具，不離開缽盂（patra，佛教僧侶所用的食器）。道心堅定穩固，不產生驕傲自滿之心，恭敬他人。
【English Translation】 English version: Being purely and cleanly, without any defilements or impurities. With harmonious and gentle intentions, the body and mind are peaceful and tranquil. Free from greed, anger, and ignorance, the three poisons (three poisons, greed, hatred and delusion) are forever severed. Not creating any evil deeds, constantly thinking of all good deeds. Not serving as a king's minister, nor acting as an envoy. Not desiring glorious adornments, living a life of contentment in poverty. Having few desires and knowing satisfaction. Not accumulating possessions for long periods, with clothing and food sufficient for the body's needs. Not engaging in stealing, not killing any living beings, not consuming fish or meat. Respecting and loving all sentient beings, regarding them as no different from myself. With a gentle and yielding nature, not seeking the faults of others, not boasting of one's own virtues. Not contending with external things, treating enemies and relatives equally, not giving rise to discrimination. Not generating hatred or love, not coveting the possessions of others, not being stingy with one's own wealth. Not delighting in infringing upon others, always cherishing honesty and integrity. The mind is not rash or violent, constantly delighting in humility and deference. The mouth has no evil speech, the body has no evil actions, the mind has no deceit or crookedness. The three karmas (three karmas, body, speech and mind) are pure, being secure and peaceful in all places, without any obstacles or difficulties. There are no thieves or robbers, no imprisonment by the king's law, no yokes or staffs, no hooks or chains, no harm from knives, spears, arrows, or lances, no attacks from fierce beasts or poisonous insects, no danger of falling from peaks or drowning in water, no fear of being burned by fire, blown by wind, or startled by thunder and lightning, no disasters of trees breaking, rocks collapsing, or buildings decaying, no fear of being beaten or chased, surrounded, seized, or bound, no false accusations or slanders, no unjust charges or entanglements. In short, all kinds of difficulties will not befall me. There are no calamities brought by evil spirits, no epidemics, no disturbances from demons or goblins. Whether it be rivers or seas, high mountains or towering peaks, the tree spirits dwelling there, all the spiritual beings, upon hearing my name and seeing my form, will generate the Bodhicitta (Bodhicitta, the mind of enlightenment), and will all protect each other, not harming or disturbing one another, being secure and peaceful day and night, without any fears. The four elements (four elements, earth, water, fire and wind) are healthy and strong, the six senses (six senses, eyes, ears, nose, tongue, body and mind) are pure, not being defiled by the six dusts (six dusts, form, sound, smell, taste, touch and dharma), the mind has no confused thoughts, no dullness or lethargy, not generating nihilistic views, not clinging to emptiness or existence, being far from all appearances. Believing in and practicing the teachings of the Able One (Able One, epithet of Sakyamuni Buddha), not being attached to one's own views, understanding and comprehending clearly and thoroughly, cultivating and practicing lifetime after lifetime, with right knowledge and right views firm and steadfast, not being controlled by demons. When the great life comes to an end, being peaceful and happy, relinquishing this body and receiving the next body, without any resentment or enemies. All sentient beings become my good friends. In the places where I am born, I will encounter the Buddha and hear the Dharma. Leaving home as a novice, living harmoniously with the Sangha (Sangha, the Buddhist monastic community). The clothes on my body will not be separated from the kasaya (kasaya, the robe worn by Buddhist monks). The utensils for eating will not be separated from the patra (patra, the bowl used by Buddhist monks). The mind of the Way is firm and steadfast, not generating arrogance or pride, respecting others.
重三寶。常修梵行。親近明師。隨善知識。深信正法。勤行六度。讀誦大乘。行道禮拜。妙味香花。音聲讚唄。燈燭臺觀。山海林泉。空中平地。世間所有。微塵已上。悉持供養。合集功德。回助菩提。思惟了義。志樂間靜。清素寂默。不愛喧擾。不樂群居。常好獨處。一切無求。專心定慧。六通具足。化度眾生。隨心所愿。自在無礙。萬行成就。精妙無窮。正直圓明。志成佛道。愿以此善根。普及十方界。上窮有頂。下極風輪。天上人間。六道諸身。一切含識。我所有功德。悉與眾生共。盡于微塵劫。不惟一眾生。隨我有善根。普皆充薰飾。地獄中苦惱。南無佛法僧。稱佛法僧名。愿皆蒙解脫。餓鬼中苦惱。南無佛法僧。稱佛法僧名。愿皆蒙解脫。畜生中苦惱。南無佛法僧。稱佛法僧名。愿皆蒙解脫。天人阿修羅。恒沙諸含識。八苦相煎迫。南無佛法僧。因我此善根。普免諸纏縛。南無三世佛。南無修多羅。菩薩聲聞僧。微塵諸聖眾。不捨本慈悲。攝受群生類。盡空諸含識。歸依佛法僧。離苦出三塗。疾得超三界。各發菩提心。晝夜行般若。生生勤精進。常如救頭然。先得菩提時。誓願相度脫。我行道禮拜。我誦經唸佛。我修戒定慧。南無佛法僧。普愿諸眾生。悉皆成佛道。我等諸含識。堅固求菩提。頂禮佛法僧。
【現代漢語翻譯】 現代漢語譯本 重三寶（佛、法、僧）。經常修習清凈的德行。親近有智慧的導師。跟隨善良的益友。深深地相信正法。勤奮地修行佈施、持戒、忍辱、精進、禪定、智慧這六種度脫生死苦海的方法。讀誦大乘經典。通過修行、行道和禮拜。用美好的食物、香、花，以及美妙的音樂來讚美佛。用燈燭來裝飾佛臺和寺廟。用山、海、樹林、泉水，以及空中和平地，世間所有，乃至微塵以上的一切事物，都拿來供養。彙集所有的功德，用來幫助證得菩提（覺悟）。思惟究竟的真理。立志喜愛閑暇安靜。保持清凈和寂靜，不喜愛喧鬧，不喜歡群居，經常喜歡獨自一人。對一切都沒有要求，專心於禪定和智慧。具備六種神通，教化度脫眾生。隨心所愿，自在無礙。成就萬種德行，精妙無窮。正直而圓滿，立志成就佛道。愿以此善根，普及到十方世界。上至有頂天，下至風輪。天上人間，六道中的一切眾生，所有有意識的生命。我所有的功德，都與眾生共同分享。直到微塵劫那麼長的時間，不捨棄一個眾生。凡是與我有關的善根，都普遍地用來莊嚴他們。地獄中的苦惱眾生，皈依佛、法、僧。稱念佛、法、僧的名號，愿他們都能夠得到解脫。餓鬼中的苦惱眾生，皈依佛、法、僧。稱念佛、法、僧的名號，愿他們都能夠得到解脫。畜生中的苦惱眾生，皈依佛、法、僧。稱念佛、法、僧的名號，愿他們都能夠得到解脫。天人、阿修羅，以及像恒河沙一樣多的有意識的生命，被八種苦難相互煎熬。皈依佛、法、僧。因為我的這些善根，普遍地免除各種纏縛。皈依過去、現在、未來三世一切諸佛。皈依佛所說的經典。皈依菩薩和聲聞僧。皈依像微塵一樣多的聖眾。不捨棄根本的慈悲，攝受所有的眾生。直到虛空窮盡，所有的有意識的生命，都皈依佛、法、僧。脫離痛苦，超出地獄、餓鬼、畜生三惡道。迅速地超出欲界、色界、無色界這三界。各自發起菩提心。日夜修行般若（智慧）。生生世世勤奮精進，經常像救頭燃一樣。在先證得菩提的時候，發誓互相救度解脫。我修行、行道和禮拜，我誦經唸佛，我修持戒律、禪定和智慧，皈依佛、法、僧。普遍地希望所有的眾生，都能夠成就佛道。我們這些有意識的生命，堅定地尋求菩提。頂禮佛、法、僧。
【English Translation】 English version Take refuge in the Three Jewels (Buddha, Dharma, Sangha). Constantly cultivate pure conduct. Be close to wise teachers. Follow virtuous friends. Deeply believe in the true Dharma. Diligently practice the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom). Recite the Mahayana scriptures. Practice through conduct, walking the path, and prostrations. Offer exquisite food, incense, flowers, and melodious sounds in praise. Adorn with lamps and candles, platforms and temples. Offer mountains, seas, forests, springs, the sky, the earth, and everything in the world, even the smallest dust particle. Accumulate all merits to aid in attaining Bodhi (enlightenment). Contemplate the ultimate truth. Aspire to and delight in tranquility. Maintain purity and silence, not loving noise, not enjoying crowds, always preferring solitude. Be without any demands, focusing on concentration and wisdom. Possess the six supernatural powers, transforming and liberating sentient beings. As desired, be free and unhindered. Accomplish myriad virtues, infinitely exquisite. Be upright and complete, aspiring to achieve Buddhahood. May this root of goodness spread throughout the ten directions. Reaching up to the highest heaven, and down to the wheel of wind. In heaven and on earth, among all beings in the six realms, all conscious life. All the merits I possess, I share with all beings. Until the time of countless kalpas, not abandoning a single being. May all good roots associated with me universally adorn them. For those suffering in hell, take refuge in Buddha, Dharma, Sangha. Recite the names of Buddha, Dharma, Sangha, may they all be liberated. For those suffering as hungry ghosts, take refuge in Buddha, Dharma, Sangha. Recite the names of Buddha, Dharma, Sangha, may they all be liberated. For those suffering as animals, take refuge in Buddha, Dharma, Sangha. Recite the names of Buddha, Dharma, Sangha, may they all be liberated. Gods, humans, asuras, and countless conscious beings like the sands of the Ganges, tormented by the eight sufferings. Take refuge in Buddha, Dharma, Sangha. Through this root of goodness, may all be freed from entanglements. Take refuge in the Buddhas of the past, present, and future. Take refuge in the Sutras (scriptures). Take refuge in the Bodhisattvas and Sravakas (disciples). Take refuge in the countless holy beings. Not abandoning their fundamental compassion, embracing all sentient beings. Until the exhaustion of space, may all conscious life take refuge in Buddha, Dharma, Sangha. Escape suffering, transcend the three evil realms (hell, hungry ghosts, animals). Quickly transcend the three realms (desire realm, form realm, formless realm). Each generate the Bodhi mind. Day and night practice Prajna (wisdom). In every life, diligently strive, always as if saving one's own head from fire. When first attaining Bodhi, vow to mutually save and liberate. I practice conduct, walk the path, and prostrate, I recite scriptures and chant the Buddha's name, I cultivate discipline, concentration, and wisdom, take refuge in Buddha, Dharma, Sangha. Universally wishing that all sentient beings may attain Buddhahood. We, all conscious beings, firmly seek Bodhi. Pay homage to Buddha, Dharma, Sangha.
愿早成正覺。
禪宗永嘉集(終)
【現代漢語翻譯】 現代漢語譯本： 愿我早日成就正覺（Samyak-saṃbodhi，正等覺悟）。
《禪宗永嘉集》完
【English Translation】 English version: May I quickly attain Samyak-saṃbodhi (Perfect Enlightenment).
The End of 'Yongjia Collection of Chan Teachings'.