T48n2018_永明智覺禪師唯心訣
大正藏第 48 冊 No. 2018 永明智覺禪師唯心訣
No. 2018
永明智覺禪師唯心訣
詳夫心者，非真妄有無之所辨，豈文言句義之能述乎！然眾聖歌詠、往哲詮量，非不洞明，為物故耳。是以千途異說，隨順機宜，無不指歸一法而已。故《般若》唯言無二，《法華》但說一乘，《思益》平等如如，《華嚴》純真法界，《圓覺》建立一切，《楞嚴》含裹十方，《大集》染凈融通，《寶積》根塵泯合，《涅槃》咸安秘藏，《凈名》無非道場。統攝包含，事無不盡；籠羅該括，理無不歸。是以一法千名，應緣立號，不可滯方便之說、迷隨事之名，謂眾生非真、諸佛是實。若悟一法，萬法圓通，塵劫凝滯當下冰消、無邊妙義一時通盡，深徹法源之底、洞探諸佛之機，不動微毫之功、匪移絲髮之步，優遊沙界、遍歷道場，何佛剎而不登？何法會而不涉？無一相而非實相，無一因而非圓因，恒沙如來煥若目前、十方佛法皎然掌內，高低岳瀆共轉根本法輪、大小鱗毛普現色身三昧，處一座而十方俱現、演一音而沙界齊聞，談玄顯妙而不壞凡倫、千變萬化而未離真際，與三世佛一時成道、共十類生同日涅槃。擊法鼓于魔宮、震法雷于邪域，履逆而自順、處剛而自柔，臨高而不危、在滿而
【現代漢語翻譯】 現代漢語譯本 《永明智覺禪師唯心訣》
詳察真心，它不是可以用真妄、有無來分辨的，又豈是可以用文字言語的意義來描述的呢！然而，諸佛菩薩歌頌它，過去的聖哲詮釋衡量它，並非不能徹底明白，而是爲了教化眾生罷了。因此，千萬條不同的說法，都是爲了順應不同的根機，無不指向同一個真理。所以，《般若經》（Prajna，智慧）只說沒有二法，《法華經》（Lotus Sutra）只說一佛乘，《思益經》（Vimalakirti Nirdesa Sutra）講平等如如，《華嚴經》（Avatamsaka Sutra）講純真法界，《圓覺經》（Surangama Sutra）建立一切法，《楞嚴經》（Shurangama Sutra）包含十方，《大集經》（Mahasamnipata Sutra）講染凈融通，《寶積經》（Ratnakuta Sutra）講根塵泯合，《涅槃經》（Nirvana Sutra）講都安住于秘藏，《維摩詰經》（Vimalakirti Sutra）講無處不是道場。統攝包含一切，事無不盡；籠罩概括一切，理無不歸。因此，一法有千百個名稱，應不同的緣分而立不同的名號，不可執著于方便之說，迷惑于隨事之名，認為眾生不是真實的，諸佛才是真實的。如果領悟了一法，萬法就能圓融通達，塵劫以來的凝滯當下就能像冰一樣消融，無邊的妙義一時之間就能全部通達，深深地徹悟法源的根底，洞察諸佛的玄機，不用動一絲一毫的功力，不用移動一絲一發的腳步，就能優遊于沙界，遍歷所有道場，哪個佛剎不能登臨？哪個法會不能參與？沒有一個相不是實相，沒有一個因不是圓滿的因，無數的如來就像在眼前一樣清晰，十方的佛法就像在掌中一樣明瞭，高山低谷共同轉動根本法輪，大小鱗甲毛羽普遍顯現色身三昧，安坐於一個座位而十方世界同時顯現，發出一個聲音而沙界眾生同時聽聞，談論玄妙的道理而不破壞凡夫俗子的倫常，千變萬化而沒有離開真如實際，與過去、現在、未來三世諸佛同時成道，與天道、人道等十類眾生同一天涅槃。在魔宮敲響法鼓，在邪惡的領域震響法雷，身處逆境卻自然順遂，身處剛強卻自然柔和，身處高位而不危險，身處圓滿而
【English Translation】 English version 《The Essentials of Mind-Only by Chan Master Yongming Zhijue》
Examining the mind in detail, it cannot be distinguished by notions of true or false, existence or non-existence. How can it be fully described by words and meanings! However, the Buddhas and sages sing its praises, and past wise men have interpreted and measured it, not because they do not fully understand it, but for the sake of sentient beings. Therefore, thousands of different teachings are in accordance with different capacities, all pointing to the same one Dharma. Thus, the Prajna (Wisdom) Sutra only speaks of non-duality, the Lotus Sutra only speaks of the One Vehicle, the Vimalakirti Nirdesa Sutra speaks of equality and suchness, the Avatamsaka Sutra speaks of the pure Dharma Realm, the Surangama Sutra establishes all things, the Shurangama Sutra encompasses the ten directions, the Mahasamnipata Sutra speaks of the fusion of purity and defilement, the Ratnakuta Sutra speaks of the merging of the sense bases and sense objects, the Nirvana Sutra speaks of dwelling in the secret treasury, and the Vimalakirti Sutra speaks of everywhere being a place of enlightenment. It encompasses and contains everything, leaving nothing undone; it covers and includes everything, with all principles returning to it. Therefore, one Dharma has thousands of names, established according to different conditions. One should not be attached to expedient teachings or be deluded by names that follow events, thinking that sentient beings are not real and that Buddhas are real. If one understands one Dharma, all Dharmas will be perfectly interconnected. The stagnation of countless kalpas will instantly melt away like ice, and boundless wonderful meanings will be fully understood at once, deeply penetrating the source of the Dharma, and thoroughly exploring the mechanisms of all Buddhas. Without moving a hair's breadth of effort, without shifting a step, one can leisurely roam the realms of sand and traverse all places of enlightenment. Which Buddha land cannot be ascended to? Which Dharma assembly cannot be participated in? There is not a single phenomenon that is not the true phenomenon, and there is not a single cause that is not the perfect cause. Countless Tathagatas are as clear as if they were before one's eyes, and the Buddhadharma of the ten directions is as clear as if it were in the palm of one's hand. High mountains and low valleys together turn the fundamental Dharma wheel, and large and small scales and feathers universally manifest the Samadhi of the Body of Form. Sitting in one seat, the ten directions appear simultaneously; uttering one sound, the realms of sand all hear it. Discussing profound mysteries without destroying the mundane order, undergoing thousands of transformations without departing from true reality, attaining enlightenment at the same time as the Buddhas of the three times, and entering Nirvana on the same day as the ten types of beings. Striking the Dharma drum in the palace of Mara, thundering the Dharma in the realm of evil, being in adversity yet naturally being in harmony, being in strength yet naturally being gentle, being in a high position without danger, being in fullness and
不溢，可謂端居絕學之地、深履無為之源，入眾妙之玄門、游一實之境界。無一法本有、無一法始成，泯中邊、絕前後，印同異、一去來，萬境齊觀，一際平等。明知三寶常現，我土不燒；梵音恒聞，慧光常照。此大寂三昧、金剛定門，今古咸然、聖凡齊等，如一滴之水，與渤澥之潤性無差；若芥孔之空，等太虛之容納非別。信之者功超遠劫、明之者只在剎那。此一際之法門，真無方之大道。聚一塵而非合、散眾剎而非分，和光而不群、同塵而不染，超出而不離、冥合而無歸，養育凡聖而無質像可觀、興建法界而無名字可立，依蔭草木、籠罩古今。遍界遍空，穹蒼不能覆其體；常照常現，鐵圍不能匿其輝；無住無依，塵勞不能易其性；非純非雜，萬法不能隱其真。闃爾無聲而群音揭地、蕩然無相而眾像參天，相入而物境千差、相即而森羅一味。不從事而失體，非共非分；不守性而任緣，亦同亦別。是以即性之相故，無妨建立；即理之事故，不翳真常；以空之有故，豈礙繁興；以靜之動故，何虧湛寂。言一則大小相入，言異則高下俱平；言有則理體寂然，言無則事用不廢。雖起而常滅，世相含虛；雖寂而恒生，法界出現；任動而常住，萬化不移；任隱而恒興，一體隨應。無假而幻相和合，無實而真性湛然；無成而異質交
輝，無壞而諸緣互絕。境雖現而無現性、智雖照而無照功，寂用非差，能所一際。狀同凈鏡，萬像而不能趒形；性若澄空，眾相而不能離體。為常住藏，作變通門；湛爾堅凝，恒隨物化；紛然起作，不動真如。男身沒、女身彰，東方入、西方起。當存而正泯，在卷而恒舒，普注而不迂，俱遍而無在。舉一塵，列無邊剎土；指一念，樹無盡古今。居一相而非升，即凈隨染；驟五趣而不墜，處濁恒清。外望無盈餘，內窺無積聚；觸目而不見，滿耳而不聞；盈懷而無知，遍量而非覺；本成而非故，今現而非新；不磨而自明，弗瑩而自凈。可謂妙體常住，靈光靡沈，至德遐周，神性獨立。眾妙群靈而普會，為萬法之王；三乘五性而冥歸，作千聖之母。獨尊獨貴、無比無儔，實大道源，是真法要。玄蹤不定，任物性以方圓；妙應無從，逐機情而隱顯。是以本生末而末表本，體用互興；真成俗而俗立真，凡聖交映；此顯彼而彼分此，主伴齊參；產生佛而佛度生，因果相徹。境無自性而他成自，心無自性而自成他；理不成就而一即多，事不成就而多即一。相雖虛而恒冥一體，性雖實而常在萬緣；雖顯露而難以情求，任超絕而無妨大用。縱橫幻境，在一性而融真；寂滅靈空，寄森羅而顯相。諦智相發、染凈更熏，隨有力無力而出沒無恒
【現代漢語翻譯】 現代漢語譯本： 輝（指佛性），它沒有毀壞，並且與各種因緣相互隔絕。境界雖然顯現，但沒有顯現的自性；智慧雖然照耀，但沒有照耀的功用。寂靜和作用沒有差別，能觀者和所觀境處於同一界限。狀態如同明亮的鏡子，萬千景象也不能使它改變形狀；本性好比澄澈的虛空，眾多現象也不能使它脫離本體。它作為常住的寶藏，開啟變通的法門；深邃而堅固，恒常隨順事物變化；紛繁地生起作用，卻不曾動搖真如的本性。男性的身體消失，女性的身體顯現；在東方隱沒，在西方升起。當存在時卻正在消泯，在收卷時卻恒常舒展，普遍施予而不偏頗，周遍一切而無所不在。舉起一粒微塵，就排列著無邊的剎土；指點一個念頭，就樹立起無盡的古往今來。處於一個相狀卻不曾陞遷，即使清凈也隨順染污；驟然經歷五道輪迴卻不曾墜落，身處污濁卻恒常清凈。向外看沒有盈餘，向內看沒有積聚；接觸到卻看不見，充滿耳邊卻聽不見；充滿胸懷卻無所知，普遍衡量卻非覺察；本來成就而非人為，現在顯現而非新有；不需磨礪而自然光明，無需擦拭而自然潔凈。可以說是妙體常住，靈光不曾沉沒，至高的德行廣遠周遍，神妙的本性獨立存在。眾多玄妙和精靈普遍匯聚，成為萬法的君王；三乘（聲聞乘、緣覺乘、菩薩乘）五性（聲聞種性、緣覺種性、菩薩種性、不定種性、無性）暗中歸依，成為千聖的母親。唯獨尊貴、無與倫比，確實是大道的源頭，是真正的佛法要義。玄妙的軌跡沒有定處，隨著事物的本性而呈現方圓；奇妙的應化無從尋覓，追隨眾生的根機和情感而隱沒或顯現。因此，根本產生末節而末節彰顯根本，本體和作用相互興起；真如成就世俗而世俗確立真如，凡夫和聖人交相輝映；此者顯現彼者而彼者區分此者，主體和伴隨者一同參與；眾生產生佛陀而佛陀度化眾生，原因和結果相互貫通。境界沒有自性而由他緣成就自身，心沒有自性而自身成就他緣；真理不成就時一即是多，事物不成就時多即是一。相狀雖然虛幻卻恒常暗合一體，本性雖然真實卻常在萬般因緣之中；雖然顯露卻難以用情識尋求，任憑超脫絕俗卻不妨礙廣大的作用。縱橫交錯的幻境，在同一本性中融合真如；寂滅空靈的境界，寄託在森羅萬象中顯現相狀。真諦和智慧相互啓發，染污和清凈互相薰染，隨著有力無力而出現或隱沒沒有恒定。
【English Translation】 English version: The radiance (referring to Buddha-nature) is without decay, and all conditions are mutually isolated. Though the realm appears, it has no inherent nature of appearance; though wisdom illuminates, it has no function of illumination. Stillness and function are not different; the capable and the object are one and the same. Its state is like a clear mirror, where myriad images cannot alter its form; its nature is like clear space, where all phenomena cannot leave its essence. It serves as the eternal treasury, opening the gate of transformation; profound and firm, it constantly follows the changes of things; arising and acting in myriad ways, it does not move from True Thusness (Tathata). The male body disappears, the female body appears; it enters in the East, it rises in the West. It exists while simultaneously vanishing; it is rolled up yet constantly unfurled; it bestows universally without bias, pervading all yet nowhere in particular. Lifting a single dust mote, it arrays boundless Buddha-lands; pointing to a single thought, it establishes endless past and present. It dwells in one form without ascending, immediately pure yet following defilement; abruptly entering the five realms (hell-beings, hungry ghosts, animals, humans, asuras) without falling, abiding in turbidity yet constantly clear. Looking outward, there is no excess; looking inward, there is no accumulation; touching the eyes yet unseen, filling the ears yet unheard; filling the heart yet unknowable, universally measuring yet not perceived; inherently complete, not made; presently appearing, not new; unblemished, it is naturally bright; unpolished, it is naturally pure. It can be said that the wondrous essence is eternal, the spiritual light never sinks, the supreme virtue is far-reaching and pervasive, and the divine nature is independent. Myriad wonders and spirits universally gather, becoming the king of all dharmas; the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and Five Natures (Śrāvaka-gotra, Pratyekabuddha-gotra, Bodhisattva-gotra, Aniyata-gotra, Agotraka) secretly return, becoming the mother of a thousand sages. Uniquely honored and uniquely noble, incomparable and without peer, it is truly the source of the Great Path, the true essence of the Dharma. Its mysterious traces are unfixed, conforming to the nature of things to manifest squareness or roundness; its wondrous responses are untraceable, following the dispositions and emotions of beings to conceal or reveal itself. Therefore, the root gives rise to the branch, and the branch manifests the root; essence and function arise mutually. Truth becomes the mundane, and the mundane establishes truth; the ordinary and the holy reflect each other. This manifests that, and that distinguishes this; the principal and the accompanying participate together. Sentient beings become Buddhas, and Buddhas liberate sentient beings; cause and effect interpenetrate. The realm has no self-nature, but is formed by others; the mind has no self-nature, but forms others by itself. Principle is not accomplished, yet one is many; events are not accomplished, yet many are one. Though form is illusory, it is always secretly one with the whole; though nature is real, it is always present in myriad conditions. Though it is manifest, it is difficult to seek with emotions; though it transcends, it does not hinder great function. The horizontal and vertical illusory realms, in one nature, merge with True Thusness; the still and empty spiritual realm, relies on the myriad phenomena to manifest form. True wisdom and discriminating wisdom arise together, defilement and purity mutually influence, appearing and disappearing without constancy according to strength or weakness.
、逐緣成緣散而卷舒不定，相攝則纖塵不現、相資則萬境俱生。來如水月之頓呈、去若幻云之忽散，動寂無礙，涉入虛融；互奪互存，靈通莫測；不出不在，妙性無方。智海滔滔，包納而無遺纖芥；靈珠璨璨，照臨而不顯微毫。若真金隨異器以分形，千差不礙；如湛水騰群波而顯相，一體無虧。俱是俱非，亦邪亦正。不有而示有，杳若夢存；無成而似成，倏如幻住。依空源而起盡，法法無知；隨化海以興亡，緣緣絕待。是以五嶽穹崇而不峻，四溟浩渺而不深，三毒四倒而非凡，八解六通而非聖；悉住真如寂滅之地，盡入無生不二之門。施為大解脫中，重重無盡；顯現不思議內，浩浩難窮。豈可立其始終、定其方域，何必崇真斥妄、厭異欣同，欲壞幻化之身、擬斷陽焰之識。不知唸唸釋迦出世、步步彌勒下生，分別現文殊之心、動止運普賢之行，門門而皆開甘露、味味而純是醍醐，不出菩提之林、長處蓮華之藏，晃晃而無塵不透、昭昭而溢目騰光，豈勞妙辯之敷揚，誰待神通之顯示。動止常遇、明暗不離，非古盛而今衰、豈愚亡而智現？語默常合，終始冥通，初祖豈用西來，七佛何嘗出世？是以心空則天地虛寂，心有則國土崢嶸；念起則山嶽動搖，念默則江河寧謐；機峻而言言了義，志徹而唸唸虛玄；器廣而法法周圓，
【現代漢語翻譯】 現代漢語譯本： 逐緣而成，隨緣而散，卷舒不定；相互攝持則纖塵不染，相互資助則萬境齊生。來時如水中月影般突然顯現，去時若幻化雲彩般倏忽消散，動與靜之間毫無阻礙，涉入其中虛空融合；相互奪取又相互依存，靈妙通達不可測度；不離此，不入彼，妙性無有定方。智慧之海浩瀚無邊，包容萬物而無一絲遺漏；靈珠璀璨奪目，照耀一切而不顯絲毫細微。好比真金隨著不同器皿而呈現不同形狀，千差萬別而不妨礙其本質；又如平靜的水面涌起無數波濤而顯現各種形態，實則一體而毫無虧損。既是又非，亦邪亦正。本無而示有，虛無縹緲如同夢境；本無成而似成，倏忽之間如同幻象。依憑空性之源而生滅起伏，一切法皆無自性；隨著變化之海而興衰沉浮，一切因緣皆是絕待。因此，五嶽高聳而不顯得陡峭，四海浩瀚而不顯得深邃，三毒（貪嗔癡）四倒（常樂我凈的顛倒）並非凡夫俗子，八解（八種解脫）六通（六種神通）並非聖人；都安住在真如寂滅之地，盡入無生不二之門。在施為大解脫之中，重重無盡；在顯現不可思議之內，浩浩難窮。怎能設立它的始終、確定它的方域，又何必崇尚真實而排斥虛妄、厭惡差異而欣喜相同，想要摧毀幻化的身體、試圖斷絕陽焰般的意識。卻不知唸唸之間釋迦牟尼（釋迦牟尼佛，佛教創始人）出世，步步之間彌勒（彌勒菩薩，未來佛）下生，分別之中顯現文殊（文殊菩薩，智慧的象徵）之心，動靜之間執行普賢（普賢菩薩，大行的象徵）之行，門門都開啟甘露之味，味味都純粹是醍醐之味，不離菩提樹林，長處蓮花寶藏之中，光明晃耀而無處不通透，昭明顯赫而光芒四溢，哪裡需要巧妙的辯才來敷衍宣揚，誰等待神通的顯示。動靜之間常常相遇，明暗之間從不分離，並非古代興盛而今朝衰敗，豈是愚昧消亡而智慧顯現？言語沉默常常契合，始終之間冥然相通，初祖達摩（菩提達摩，禪宗初祖）何須西來，七佛（過去七佛）何嘗出世？因此，心空則天地虛寂，心有則國土崢嶸；念頭生起則山嶽動搖，念頭止息則江河寧靜；機鋒峻峭而言語句句了義，志向通達而唸唸虛空玄妙；器量廣大而法法周圓。 English version: Conditioned by causes, arising and dispersing, rolling and unrolling without fixed form; mutually embracing, not even a speck of dust appears; mutually supporting, all realms arise together. Coming like the sudden appearance of the moon in water, going like the sudden scattering of illusory clouds, movement and stillness are unobstructed, entering into emptiness and merging; mutually seizing and mutually existing, spiritual penetration is unfathomable; neither within nor without, the wondrous nature has no fixed direction. The sea of wisdom is vast and boundless, encompassing everything without leaving a trace; the radiant spiritual pearl shines upon all without revealing the slightest detail. Like true gold taking different shapes according to different vessels, the myriad differences do not hinder its essence; like clear water rising in countless waves to manifest various forms, it is essentially one and without loss. Both is and is not, both deviant and correct. Non-existent yet appearing to exist, as faint as a dream; without accomplishment yet seeming to accomplish, fleeting like an illusion. Relying on the source of emptiness to arise and cease, all dharmas are without inherent knowledge; following the sea of transformation to rise and fall, all conditions are beyond duality. Therefore, the Five Peaks (Five Great Mountains in China) are towering but not steep, the Four Seas (Four Great Seas) are vast but not deep, the Three Poisons (greed, hatred, and delusion) and Four Inversions (the inversions of permanence, bliss, self, and purity) are not those of ordinary beings, the Eight Liberations (eight kinds of liberation) and Six Supernatural Powers (six kinds of supernatural powers) are not those of sages; all dwell in the land of True Thusness and Quiescence, all enter the gate of Non-Birth and Non-Duality. In the great liberation of action, there is endless repetition; within the manifestation of the inconceivable, it is vast and difficult to fathom. How can one establish its beginning and end, determine its boundaries, why must one exalt truth and reject falsehood, dislike difference and rejoice in sameness, wanting to destroy the illusory body, attempting to sever the consciousness like a heat haze. Not knowing that in every thought, Shakyamuni (Shakyamuni Buddha, the founder of Buddhism) appears in the world, in every step, Maitreya (Maitreya Bodhisattva, the future Buddha) descends, in distinctions, the mind of Manjushri (Manjushri Bodhisattva, symbol of wisdom) is revealed, in movement and stillness, the practice of Samantabhadra (Samantabhadra Bodhisattva, symbol of great practice) is carried out, every gate opens the taste of nectar, every taste is purely the flavor of ghee, not leaving the Bodhi tree grove, always dwelling in the lotus treasure, shining brightly and penetrating everywhere, radiantly overflowing with light, why bother with eloquent exposition, who waits for the display of supernatural powers. Movement and stillness are constantly encountered, light and darkness are never separated, it is not that the ancient times were prosperous and the present is declining, is it that ignorance has perished and wisdom has appeared? Speech and silence are constantly in accord, beginning and end are mysteriously connected, why did the First Patriarch (Bodhidharma, the first patriarch of Zen) need to come from the West, when did the Seven Buddhas (the Seven Past Buddhas) ever appear in the world? Therefore, when the mind is empty, heaven and earth are empty and still, when the mind exists, the land is towering and majestic; when a thought arises, the mountains shake, when a thought ceases, the rivers are tranquil; when the opportunity is sharp, every word is meaningful, when the will is thorough, every thought is empty and profound; when the capacity is vast, every dharma is complete and perfect.
【English Translation】 Conditioned by causes, arising and dispersing, rolling and unrolling without fixed form; mutually embracing, not even a speck of dust appears; mutually supporting, all realms arise together. Coming like the sudden appearance of the moon in water, going like the sudden scattering of illusory clouds, movement and stillness are unobstructed, entering into emptiness and merging; mutually seizing and mutually existing, spiritual penetration is unfathomable; neither within nor without, the wondrous nature has no fixed direction. The sea of wisdom is vast and boundless, encompassing everything without leaving a trace; the radiant spiritual pearl shines upon all without revealing the slightest detail. Like true gold taking different shapes according to different vessels, the myriad differences do not hinder its essence; like clear water rising in countless waves to manifest various forms, it is essentially one and without loss. Both is and is not, both deviant and correct. Non-existent yet appearing to exist, as faint as a dream; without accomplishment yet seeming to accomplish, fleeting like an illusion. Relying on the source of emptiness to arise and cease, all dharmas are without inherent knowledge; following the sea of transformation to rise and fall, all conditions are beyond duality. Therefore, the Five Peaks (Five Great Mountains in China) are towering but not steep, the Four Seas (Four Great Seas) are vast but not deep, the Three Poisons (greed, hatred, and delusion) and Four Inversions (the inversions of permanence, bliss, self, and purity) are not those of ordinary beings, the Eight Liberations (eight kinds of liberation) and Six Supernatural Powers (six kinds of supernatural powers) are not those of sages; all dwell in the land of True Thusness and Quiescence, all enter the gate of Non-Birth and Non-Duality. In the great liberation of action, there is endless repetition; within the manifestation of the inconceivable, it is vast and difficult to fathom. How can one establish its beginning and end, determine its boundaries, why must one exalt truth and reject falsehood, dislike difference and rejoice in sameness, wanting to destroy the illusory body, attempting to sever the consciousness like a heat haze. Not knowing that in every thought, Shakyamuni (Shakyamuni Buddha, the founder of Buddhism) appears in the world, in every step, Maitreya (Maitreya Bodhisattva, the future Buddha) descends, in distinctions, the mind of Manjushri (Manjushri Bodhisattva, symbol of wisdom) is revealed, in movement and stillness, the practice of Samantabhadra (Samantabhadra Bodhisattva, symbol of great practice) is carried out, every gate opens the taste of nectar, every taste is purely the flavor of ghee, not leaving the Bodhi tree grove, always dwelling in the lotus treasure, shining brightly and penetrating everywhere, radiantly overflowing with light, why bother with eloquent exposition, who waits for the display of supernatural powers. Movement and stillness are constantly encountered, light and darkness are never separated, it is not that the ancient times were prosperous and the present is declining, is it that ignorance has perished and wisdom has appeared? Speech and silence are constantly in accord, beginning and end are mysteriously connected, why did the First Patriarch (Bodhidharma, the first patriarch of Zen) need to come from the West, when did the Seven Buddhas (the Seven Past Buddhas) ever appear in the world? Therefore, when the mind is empty, heaven and earth are empty and still, when the mind exists, the land is towering and majestic; when a thought arises, the mountains shake, when a thought ceases, the rivers are tranquil; when the opportunity is sharp, every word is meaningful, when the will is thorough, every thought is empty and profound; when the capacity is vast, every dharma is complete and perfect.
量大而塵塵無際。意地清而世界凈、心水濁而境像昏，舉一全該，坦然平等，宛爾具足，唯在正觀。萬法本只由人，真如自含眾德；無念而殊功悉備，無作而妙行皆圓。不運而成，靈智法爾；無求自得，妙性天真。方知理智圓融，大道無外，絕一塵而獨立，何眾相以摐然。是則聲處全聞，見外無法，豈玄黃之所惑，匪音響之能淪。如滄海之味混百川，猶須彌之色吞群鳥，無一名不播如來之號，無一物不闡遮那之形。巖樹庭莎，各梃無邊之妙相；猿吟鳥噪，皆談不二之圓音。癡愛成解脫真源，貪瞋運菩提大用；妄想興而涅槃現，塵勞起而佛道成。從體施為，報化而未嘗不寂；隨緣顯現，法身而無處不周。實教法之所歸，聖賢之稟受，群生之實際，萬物之根由，正化之大綱，出世之本意，三乘之正轍，入道之要津，般若之靈源，涅槃之窟宅。
蓋以妙理玄邈，大旨希夷，狂慧而徒自勞神，癡禪而但能守縛。實謂言思路絕，分別意窮，識智翛然，神清可鑑，空有雙豁，根塵洞開。如窺凈天、似臨皎日，無一法門而不現，無一至理而不明。豈動神情，春池而穩探真寶；匪勞心力，赤水而自獲玄珠。觀沙界于目前，指大千于身際，收群生於掌握，納萬匯于胸襟。不施一功，成就楞嚴之大定；不披一字，遍覽普眼之真經。四
【現代漢語翻譯】 現代漢語譯本：數量廣大而微塵般無邊無際。意念清凈則世界清凈，心如水般渾濁則境像昏暗，舉一例而全部包含，坦然平等，宛然具足，只在于正確的觀察。萬法本來只由人而生，真如自性包含眾多美德；無念而各種殊勝功用全部具備，無造作而各種微妙行為都圓滿。不經運作而自然成就，靈妙智慧本該如此；無所求而自然獲得，妙性天然純真。這才知道理智圓融無礙，大道無處不在，超越一塵而獨立存在，又何必因眾多表象而感到喧鬧呢？因此，任何聲音都能完全聽聞，見聞之外沒有其他法，豈會被玄妙和黃色所迷惑，不會被聲音和響動所淹沒。如同滄海的味道混合百川，又如須彌山的光色吞沒群鳥，沒有一個名稱不傳播如來（Tathagata，佛的稱號）的名號，沒有一物不彰顯遮那（Vairocana，光明遍照）的形象。巖石樹木庭院小草，各自挺立著無邊微妙的相狀；猿猴鳴叫鳥兒喧鬧，都在談論不二（non-duality）的圓滿之音。癡迷的愛慾成為解脫的真正源泉，貪婪和嗔恨發揮菩提（Bodhi，覺悟）的巨大作用；妄想興起而涅槃（Nirvana，寂滅）顯現，塵世煩惱生起而佛道成就。從本體出發而施展作為，應身和化身雖然顯現卻未曾不寂靜；隨著因緣而顯現，法身（Dharmakaya，佛的法性之身）無處不在。這實在是教法的歸宿，聖賢所稟受的，眾生的實際情況，萬物的根源，正法的總綱，出世的本意，聲聞乘、緣覺乘、菩薩乘三乘的正道，進入佛道的要道，般若（Prajna，智慧）的靈妙源泉，涅槃的安樂居所。 大概是因為妙理玄奧深遠，大旨稀少而難以理解，狂妄的智慧只會徒勞地耗費精神，愚癡的禪定只能讓人自我束縛。實在是言語思路斷絕，分別意識窮盡，認識和智慧翛然無累，精神清明可以照鑒，空和有同時豁然開朗，六根和六塵徹底洞開。如同窺視清凈的天空，好像面對皎潔的太陽，沒有一種法門不顯現，沒有一種至理不明白。無需動用神情，如同在平靜的春池中穩穩地探尋真正的寶物；無需耗費心力，如同在赤水之中自然獲得玄妙的寶珠。在眼前觀察沙界，在自身體會大千世界，將眾生收于掌握之中，將萬物納入胸懷。不施加任何功勞，成就楞嚴（Surangama）的大定；不翻閱一個字，遍覽普眼（Samantabhadra）的真經。
【English Translation】 English version: Vast in quantity and boundless like dust. When the mind is clear, the world is pure; when the mind-water is turbid, the environment appears dim. Grasping one, encompasses all; serene and equal, perfectly complete, it lies solely in right contemplation. All dharmas (phenomena) originate from people, the True Thusness (Tathata) inherently contains all virtues; without thought, all extraordinary functions are fully equipped; without action, all wondrous practices are complete. Accomplished without effort, spiritual wisdom is naturally so; attained without seeking, the wondrous nature is naturally pure. Only then do we realize that principle and wisdom are perfectly integrated, the Great Path is without limit, standing alone beyond a single speck of dust, why be disturbed by the multitude of appearances? Therefore, every sound is fully heard, there is no dharma outside of seeing, how can it be deluded by black and yellow, not to be drowned by sounds and echoes. Like the taste of the vast ocean mixing with hundreds of rivers, like the color of Mount Sumeru swallowing flocks of birds, there is no name that does not spread the name of Tathagata (the 'Thus-Gone One', an epithet of the Buddha), there is no object that does not manifest the form of Vairocana (the 'Illuminator', a celestial Buddha). Rocks, trees, and courtyard grass, each stands upright with boundless wondrous appearances; the calls of apes and the chirping of birds, all speak of the perfect sound of non-duality. Deluded love becomes the true source of liberation, greed and anger operate the great function of Bodhi (enlightenment); when delusion arises, Nirvana (liberation) appears, when worldly troubles arise, the Buddha-path is accomplished. Acting from the essence, the Reward Body and Transformation Body are manifested, yet never not in stillness; appearing according to conditions, the Dharmakaya (the 'Body of Dharma', the ultimate nature of the Buddha) is omnipresent. It is truly the destination of the teachings, the inheritance of sages and worthies, the actual state of sentient beings, the root of all things, the great principle of right transformation, the original intention of transcending the world, the right path of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), the essential gateway to entering the Path, the spiritual source of Prajna (wisdom), the dwelling place of Nirvana. It is because the wondrous principle is profound and distant, the great purpose is rare and subtle, reckless wisdom only labors the mind in vain, foolish meditation only binds oneself. It is truly where words and thoughts are cut off, discriminating mind is exhausted, knowledge and wisdom are unburdened, the spirit is clear and can reflect, emptiness and existence are both revealed, the roots and dusts are completely opened. Like gazing at the pure sky, like facing the bright sun, there is no dharma-door that does not appear, there is no ultimate truth that is not clear. Without moving the emotions, like steadily exploring for true treasures in a calm spring pond; without exerting mental effort, like naturally obtaining mysterious pearls in the Red River. Observing the sand-worlds in front of the eyes, pointing to the great thousand-world system within oneself, gathering sentient beings in the palm of the hand, embracing all things in the heart. Without applying a single effort, accomplishing the great Samadhi (meditative absorption) of Surangama; without unfolding a single word, perusing the true Sutra (Buddhist scripture) of Samantabhadra's Universal Eye.
句之義頓融，百非之路杳絕；豎徹三際，橫亙十方，為一總持，號大自在。神光赫赫，威德巍巍；尼干魄消、波旬膽碎，煩惱賊颯然墮壞、生死軍豁爾飄飏，愛河廓清、慢山崩倒，逍遙物外、無得無求，憺怕虛懷、曠然絕累，虛空讓其高廣、日月慚其光明。然後則權實雙游、悲智齊運，拯世若幻、度生同空，涉有而不乖無、履真而不礙俗，若乾坤之覆載、猶日月之相須。示聖現凡，出生入死，持實相印，建大法幢。作一種之光明、為萬途之津濟，能令寒灰再焰、焦種重榮，永為苦海之迅航、常作迷途之明導。任運遮照、隨智卷舒，雖無知而萬法圓通、雖無見而一切明現，但契斯旨，體本自然。如群萌值春、萬物得地，十身頓現、四智郁興。猶如意幢，若大寶聚，法財豐溢，利物何窮；故號功德之林，乃稱無盡之藏。豈有朝曦而不照，夜炬而不明者哉？何得以限量心、起分齊見，局太虛之闊狹、定法界之邊疆，遂令分別之情，不越眾塵之境，向真如境上鼓動心機、于寂滅海中奔騰識浪，于管中存見、向壁罅偷光，立能所之知、起勝劣之解，齊文定旨、逐語分宗。蟭螟豈繼于鵬程，螢照那齊于日曜。豈能一毛孔內，納十方之虛空；一剎那中，現億佛之世界。一一身而遍一切剎，一一剎而含無邊身。乘高廣之大車，展大千之
【現代漢語翻譯】 現代漢語譯本： 此句的意義頓時融會貫通，所有錯誤的道路都消失了；它在時間上貫穿過去、現在和未來，在空間上橫跨所有方向，成為一個總體的把握，被稱為大自在（Mahasattva，偉大的存在）。它的神光閃耀，威德崇高；使尼干（Nigantha，耆那教徒）喪失勇氣，波旬（Mara，魔王）膽戰心驚，煩惱的賊寇立刻墮落摧毀，生死的軍隊忽然飄散飛揚，愛慾之河完全澄清，傲慢之山崩塌倒塌，逍遙自在於世俗之外，沒有得失和追求，內心平靜空虛，曠達而沒有牽累，虛空也遜讓它的高廣，日月也慚愧它的光明。然後就能權巧和真實雙重運用，慈悲和智慧同時執行，拯救世人如同幻化，度化眾生如同虛空，涉足於有而不違背空，踐行真理而不妨礙世俗，如同天地覆蓋承載萬物，猶如日月互相照耀。示現聖人的形象，顯現凡人的身份，出生和死亡，持有實相的印記，建立大法的旗幟。作為一種光明，成為通往萬物的津樑，能夠使寒冷的灰燼再次燃燒，焦枯的種子重新繁榮，永遠是苦海中快速的航船，常常是迷途中的明亮嚮導。順應自然地遮蔽和照耀，隨著智慧而舒展和收縮，即使沒有知覺也能使萬法圓融通達，即使沒有看見也能使一切明白顯現，只要契合這個宗旨，本體自然如此。如同各種萌芽遇到春天，萬物得到土地，十身（Dasakaya，佛的十種身）頓時顯現，四智（Caturjnana，四種智慧）蓬勃興起。猶如如意寶幢，如同巨大的寶藏，法財豐盛充溢，利益眾生無窮無盡；所以被稱為功德之林，被稱為無盡的寶藏。難道有早晨的陽光而不照耀，夜晚的火炬而不明亮的情況嗎？為什麼用有分別的心，產生侷限性的見解，侷限太虛的廣闊，確定法界的邊疆，於是使分別的情識，不能超越眾塵的境界，在真如的境界上鼓動心機，在寂滅的海中奔騰識浪，在竹管中存有見解，向墻縫中偷取光明，建立能和所的認知，產生勝和劣的理解，拘泥於文字而否定宗旨，追逐語句而分裂宗派。小蟲怎麼能追趕鵬鳥的行程，螢火蟲的光亮怎麼能與太陽的光芒相比。怎麼能在一個毛孔內，容納十方的虛空；在一剎那中，顯現億萬佛的世界。每一個身體都遍佈一切剎土，每一個剎土都包含無邊的身體。乘坐高廣的大車，展開大千世界
【English Translation】 English version: The meaning of this phrase instantly merges, and all paths of error vanish; it vertically penetrates the three times (past, present, and future), and horizontally spans the ten directions, becoming a total grasp, known as Mahasattva (great being). Its divine light shines brightly, and its majestic virtue is lofty; it causes Nigantha (Jain adherents) to lose courage, and Mara (the demon king) to tremble with fear, the thieves of afflictions immediately fall and are destroyed, the army of birth and death suddenly scatters and flies away, the river of desire is completely cleared, and the mountain of arrogance collapses, freely wandering beyond the mundane, without gain or seeking, with a calm and empty heart, broad and without burdens, even emptiness yields to its height and breadth, and the sun and moon are ashamed of its brightness. Then one can skillfully and truly employ both, compassion and wisdom operate simultaneously, saving the world as if it were an illusion, and liberating beings as if they were emptiness, engaging in existence without contradicting emptiness, and practicing truth without hindering the mundane, like heaven and earth covering and carrying all things, like the sun and moon shining upon each other. Manifesting the image of a saint, revealing the identity of a mortal, being born and dying, holding the seal of true reality, and establishing the banner of the great Dharma. Serving as a kind of light, becoming a ferry for all paths, able to make cold ashes burn again, and withered seeds flourish anew, forever being a swift ship in the sea of suffering, and always being a bright guide in the path of delusion. Naturally obscuring and illuminating, expanding and contracting with wisdom, even without knowledge, it can make all Dharmas perfectly interconnected, even without seeing, it can make everything clearly manifest, as long as one is in accord with this purpose, the essence is naturally so. Like various sprouts encountering spring, and all things obtaining land, the ten bodies (Dasakaya, the ten bodies of the Buddha) suddenly appear, and the four wisdoms (Caturjnana, the four wisdoms) flourish. Like a wish-fulfilling banner, like a vast treasure, the wealth of Dharma is abundant and overflowing, benefiting beings endlessly; therefore, it is called the forest of merit, and is called the inexhaustible treasure. Is there a morning sun that does not shine, or a night torch that is not bright? Why use a discriminating mind to generate limited views, restrict the vastness of the great void, and define the boundaries of the Dharma realm, thus causing the discriminating emotions to not transcend the realm of the multitude of dust, stirring up mental activity on the realm of Suchness, and surging waves of consciousness in the sea of Nirvana, storing views in a bamboo tube, stealing light from a wall crack, establishing the knowledge of the able and the known, generating understandings of superiority and inferiority, adhering to the words and denying the purpose, pursuing phrases and dividing sects. How can a small insect catch up with the journey of a Peng bird, how can the light of a firefly compare to the light of the sun? How can one pore contain the emptiness of the ten directions; in an instant, manifest billions of Buddha worlds. Each body pervades all lands, and each land contains boundless bodies. Riding in a tall and wide chariot, unfolding the great thousand worlds.
經卷，升燈王之法座，餐香積之嘉羞，披迦葉之上衣，入釋迦之正室。促多生於頃刻，擲世界於他方；腹吸風輪，口吹劫火；變丘陵為寶剎，移凈土于穢邦；一毫中放無盡之光明，一言內演難思之教海。此乃群生之常分，與眾聖而同儔，無一法而不然，但有心而皆爾；非假變通之力，不從修證之因。德量如然，塵毛悉具。一香一味，同棲滅盡定門；蠢動蜎飛，不昧靈知寂照。何得遺山認培、棄海存漚，劣志卑心而自鄙屈；翻乃持神珠而乞丐，守金藏以貧窮，辜負己靈，埋沒家寶。或舍離而保持偏正，或絕分而甘處塵勞，或認妄而謬附邪宗，或執權而勞修漸行，或認位高推于極聖，或積德望滿於三祇。不知全體現前，猶希妙悟；豈覺從來具足，仍待功成；不入圓常，終成輪轉。
只為昧於性德、罔辯真宗，舍覺循塵、棄本就末，掛有無之魔罥、投一異之邪林，宰割真空、分羅法性，依塵生滅、隨境有無，執斷迷常、驟緣遺性，謬興知解、錯倒修行。或和神養氣而保自然，或苦質摧形而為至道，或執無著而樁立前境，或求靜慮而伏捺妄心，或刳情滅法以凝空，或附影緣塵而抱相，或喪靈源之真照，或殞佛法之正因。或絕識凝神，受報于無情之地；或澄心泯色，住果於八難之天。或著有而守干城，或撥無而同兔角。或
絕見而居暗室，或立照而存所知。或認有覺是真佛之形，或效無知同木石之類。或執妄同究竟之果，如即泥是瓶；或妄緣趣解脫之門，似撥波求水。或外騁而妄興夢事，或內守而端居抱愚。或宗一而物象同如，或見異而各立法界。或守愚癡無分別而為大道，或尚空見排善惡而作真修。或解不思議性作頑空，或體真善妙色為實有。或沈機絕想，同有漏之天；或覺觀思惟，墮情量之域。或不窮妄性，作冥初之解；或昧於幻體，立空無之宗。或認影而為真，或執妄而求實。或認見聞性為活物，或指幻化境作無情。或起意而乖寂知，或斷念而虧佛用。或迷性功德，而起色心之見；或據畢竟空，而生斷滅之心。或執大理而頓棄莊嚴，或迷漸說而一向造作。或據體離緣而堅我執，或亡泯一切而守己愚。或定人法自爾而墮無因，或執境智和合而生共見。或執心境混雜，亂能所之法；或著分別真俗，縛智障之愚。或守一如不變而墮常，或定四相所遷而沉斷。或執無修而祛聖位，或言有證而背天真。或耽依正而隨世輪迴，或厭生死而喪真解脫。或迷真空而崇因著果，或昧實際而欣佛厭魔。或著隨宜所說而守語為真，或失音聲實相而離言求默。或宗教乘而毀自性之定，或弘禪觀而斥了義之銓。或鬥奇特而但顧出身，俄沈識海；或作凈潔而推
求玄密，返墮陰城。或起殊勝知解而剜肉為瘡，或住本性清凈而執藥成病。或尋文探義而飲客水，或守靜居閑而坐法塵。或起有得心，談無相大乘；或運圖度想，探物外玄旨。或廢說起絕言之見，或存詮招執指之譏。或認動用而處生滅根源，或專記憶而住識想邊際。或安排，失圓覺之性；或縱任，虧入道之門。或起身心精進而滯有為，或守任真無事而沈慧縛。或專繫念勤思而失於正受，或效無礙自在而放舍修行。或隨結使而恃本性空，或執纏蓋而妄加除斷。或保重而生法愛，或輕慢而毀佛因。或進求而乖本心，或退墮而成放逸。或語證相違而虧實地，或體用各據而乖佛乘。或守寂而住空，失大悲之性；或泯緣而厭假，違法爾之門。或著我見而昧人空，或迷現量而堅法執。或解不兼信而滋邪見，或信不兼解而長無明。或云人是而法非，或稱境深而智淺。或取而迷法性，或舍而乖即真；或離而違因，或即而忘果；或非而謗實，或是而毀權。或惡無明而背不動智門，或憎異境而壞法性三昧。或據同理而起增上慢，或貶別相而破方便門。或是菩提而謗正法輪，或非眾生而毀真佛體。或著本智而非權慧，或迷正宗而執化門。或滯理溺無為之坑，或執事投虛幻之網。或絕邊泯跡，違雙照之門；或保正存中，失方便之意。或定慧偏習
焦爛道芽，或行愿孤興沉埋佛種。或作無作行，修有為菩提；或著無著心，學相似般若。或趣凈相而迷垢實性，或住正位而失自本空。或立無相觀而障翳真如，或起了知心而違背法性。或守真詮而生語見，服甘露而早終；或敦圓理而起著心，飲醍醐而成毒。
已上略標一百二十種邪宗見解，並是迷宗背旨、失湛乖真，捏目生花、迷頭認影，若敲冰而索火、類緣木以求魚，畏影逃空、捫風捉電。苦非甘種，砂豈飯因；皆不能以法性融通、一旨和會，盡迷方便、悉溺見河，障于本心、不入中道。匍匐升沉之路、纏綿取捨之懷，于無心中強欲斷除、向無事內剛求舍離。將法空為恚愛之境、返真智作想礙之情，長隨八倒之風、難出四邊之網。竟不知理即生死，恒與道冥；妄本菩提，從來合覺；明常住暗，水不離冰；靈智常存，妙用無盡。何乃遏想念而求湛寂，斷煩惱而證真如。妄作妄修，自難自易。且靈覺之性本非秘密、如來之藏實不覆藏，故知圓常之理不虧、信解之機難具。如針鋒上無邊身菩薩，似藕絲懸須彌盧之山；唯嘆希奇，罔知所措。如水母土蜂之類、猶𧉑𧉿屈步之徒，歷劫他求、終朝取相，不自暫省、返照回光。貨鬻衣珠，承紹家業，但爭空花之起滅、定認眚影之是非，去淳樸而專尚浮華、喪根源而唯尋枝派
【現代漢語翻譯】 現代漢語譯本： 如同燒焦腐爛的稻芽，或者修行和願力孤單地興起，最終沉沒埋葬了佛的種子。或者做出無所作為的行為，修習有為的菩提；或者執著于沒有執著的心，學習相似的般若智慧。或者追求清凈的表象而迷惑于污垢的真實本性，或者安住于正確的地位卻喪失了自己本來的空性。或者建立無相的觀想卻遮蔽了真如的顯現，或者生起了知的心卻違背了法的本性。或者守護真實的詮釋而產生語言上的見解，如同服用了甘露卻早早地死去；或者推崇圓融的道理卻生起執著的心，如同飲用了醍醐卻變成了毒藥。
以上簡略地標出了一百二十種邪惡宗派的見解，這些都是迷惑于宗門而背離宗旨、喪失清澈而違背真實，如同眼睛被捏后產生幻覺、迷惑于頭腦而錯認影子，如同敲打冰塊來尋找火焰、如同爬樹來尋找魚，害怕影子而逃避空無、撫摸風來捕捉閃電。苦澀不是甘甜的種子，沙子不能作為米飯的原因；這些都不能用法性的融通來理解，不能用一個宗旨來調和會通，完全迷惑于方便法門，全部沉溺於見解的河流，障礙了本來的心，不能進入中道。在匍匐升沉的道路上徘徊，纏綿于取捨的念頭，在沒有心的地方強行想要斷除，向著沒有事情的地方剛強地尋求捨棄。將法空作為憎恨和喜愛的對象，把真實的智慧轉變為思想障礙的情感，長久地追隨八顛倒的風，難以逃脫四邊的羅網。最終不知道理就是生死，始終與道相違背；妄念本來就是菩提，從來就與覺悟相合；光明常常被黑暗遮蔽，水與冰沒有分離；靈明的智慧常常存在，奇妙的作用沒有窮盡。為何要抑制想法和念頭來尋求清澈寂靜，斷除煩惱來證悟真如。虛妄地作為，虛妄地修行，自己為難自己，自己看輕自己。而且靈覺的本性本來就不是秘密，如來的寶藏實際上沒有覆蓋隱藏，所以知道圓滿常住的道理沒有虧損，信受理解的機緣難以具備。如同針尖上站立著無邊身菩薩（指菩薩的化身），好像用藕絲懸掛著須彌盧山（指高大的山），只能感嘆稀奇，不知道該怎麼辦。如同水母和土蜂之類，好像𧉑𧉿屈步的人，經歷漫長的劫數向外尋求，整天都在執取表象，不自己稍微反省，反過來觀照，迴轉光明。出賣衣服上的寶珠，繼承家裡的產業，只是爭論空花的生起和滅亡，一定認為眼病產生的幻影是真實的是非，捨棄淳樸而專門崇尚浮華，喪失了根源而只尋找枝節末梢。 專有名詞解釋： 菩提(bodhi)：覺悟 般若(prajna)：智慧 真如(tathata)：事物的真實本性 如來(tathagata)：佛的稱號之一 須彌盧山(Sumeru)：佛教宇宙觀中的聖山
【English Translation】 English version: Like scorched and rotten rice sprouts, or the solitary rise of practice and vows, ultimately sinking and burying the seeds of Buddhahood. Or engaging in inaction, cultivating conditioned Bodhi; or clinging to a non-clinging mind, studying semblance Prajna (wisdom). Or pursuing pure appearances while being deluded by the true nature of defilements, or abiding in the correct position yet losing one's original emptiness. Or establishing formless contemplation while obscuring the manifestation of Tathata (suchness), or giving rise to a knowing mind while contradicting the nature of Dharma. Or guarding true interpretations while generating verbal views, like taking nectar and dying early; or extolling perfect principles while giving rise to attachment, like drinking ghee and turning it into poison.
The above briefly outlines one hundred and twenty kinds of heretical views, all of which are deluded in the sect and deviate from the purpose, losing clarity and contradicting truth, like seeing flowers from squeezed eyes, mistaking the shadow for the head, like striking ice to find fire, like climbing a tree to seek fish, fearing the shadow and fleeing emptiness, groping for wind and grasping lightning. Bitterness is not the seed of sweetness, sand cannot be the cause of rice; all of these cannot be understood through the interpenetration of Dharma-nature, cannot be harmonized and unified with one purpose, completely deluded by expedient means, all drowning in the river of views, obstructing the original mind, and not entering the Middle Way. Wandering on the path of prostrate ascent and descent, entangled in thoughts of taking and discarding, forcibly trying to eliminate in the absence of mind, stubbornly seeking to abandon in the absence of affairs. Taking Dharma-emptiness as the object of hatred and love, turning true wisdom into emotional obstacles of thought, constantly following the wind of the eight inversions, difficult to escape the net of the four extremes. Ultimately not knowing that principle is identical to birth and death, constantly opposing the Tao; delusion is originally Bodhi, from the beginning in accord with awakening; light is often obscured by darkness, water is not separate from ice; the spiritual wisdom is always present, the wonderful function is inexhaustible. Why suppress thoughts and seek clarity and stillness, cut off afflictions and realize Tathata (suchness). Vainly acting, vainly cultivating, making it difficult for oneself, belittling oneself. Moreover, the nature of spiritual awareness is originally not secret, the treasury of the Tathagata (one of the Buddha's titles) is actually not covered and hidden, therefore knowing that the principle of perfect permanence is not deficient, the opportunity for faith and understanding is difficult to possess. Like boundless-bodied Bodhisattvas (enlightened beings) standing on the tip of a needle, like Mount Sumeru (the sacred mountain in Buddhist cosmology) suspended by lotus threads; only sighing in wonder, not knowing what to do. Like jellyfish and earth bees, like those who walk with faltering steps, seeking externally through countless kalpas (eons), grasping at appearances all day long, not even briefly reflecting on themselves, turning back the light of awareness. Selling the jewel on their robe, inheriting the family business, only arguing about the arising and ceasing of empty flowers, definitely recognizing the illusory shadows produced by eye disease as true right and wrong, abandoning simplicity and exclusively valuing superficiality, losing the root and only seeking branches and offshoots. Explanation of proper nouns: Bodhi: Enlightenment Prajna: Wisdom Tathata: Suchness, the true nature of things Tathagata: One of the titles of the Buddha Mount Sumeru: The sacred mountain in Buddhist cosmology
；可謂遺金拾礫、擲寶持薪。
是以眾聖驚嗟、達人悲嘆，都謂不到實地、未達本心，妄識浮沉、緣心巧偽，遍計所執現似外塵、人杌繩蛇橫生空見。不知萬法無體、一切無名，從意現形、因言立號，意隨想起、言逐念興，想念俱虛、本末非有。是以三界無物、萬有俱空，邪正同倫、善惡齊旨，全拋大義、莫返初源。于無心中妄立異同、就一體內強分離合，自他才立、逆順隨生；起鬥爭之端、結惑業之始，織是非之致網、鎖憎愛之樊籠，觀映象分妍丑之心、聆谷響興喜怒之色，責化人之心行、保幻物之堅牢，汲焰水而欲滿漏卮、折空花而擬栽頑石。能所雙寂，事理俱空，既造惑因，不無幻果。
欲知妙理，唯在觀心。恒沙之業，一念而能消；千年之暗，一燈而能破。自然不立名相，解惑寂然；豈有一物當情，萬境作對。取捨俱喪，是非頓融；眾翳咸消，豁然清凈；無非不思議解脫，儘是大寂滅道場。視聽俱忘，身心無寄；隨緣養性，逐處消時；猶縱浪之虛舟，若凌空之逸翮；縱橫放曠，任跡郊𢌅。
普勸諸后賢，但遵斯一路。聞而不信，尚結佛種之因；學而未成，猶益人天之福。此乃群經具載、諸佛同宣，非率爾以致辭，請收凝而玄鑒。
永明智覺禪師唯心訣(終)
(附)定慧相資
【現代漢語翻譯】 現代漢語譯本：這真可謂是丟棄黃金去撿瓦礫，拋棄珍寶去撿柴火啊。
因此，眾聖賢對此驚歎，通達之人為此悲嘆，都說這是沒有到達實地，沒有領悟本心，只是虛妄地認識到浮沉現象，憑藉緣起的心去玩弄巧偽，將普遍計度的執著顯現得好像外在的塵埃，把人當成木樁，把繩子看成蛇，橫生出虛假的見解。他們不知道萬法沒有自體，一切事物沒有名稱，只是隨著意念顯現形狀，因為言語而建立名號。意念隨著想法而生起，言語隨著念頭而興起，想法和念頭都是虛假的，根本和末端都不存在。因此，三界之中沒有實物，萬有都是空性的，邪惡和正義沒有區別，善良和罪惡指向同一個目標，完全拋棄了偉大的意義，無法返回最初的源頭。在沒有心的地方虛妄地建立差異和相同，就在一體之內強行分離和結合，自我和他人的概念一旦建立，違逆和順從就隨之產生；開啟了爭鬥的開端，結下了迷惑和業力的起始，編織出是非的羅網，鎖上了憎恨和喜愛的牢籠，觀察映象而產生美醜的分別心，聆聽山谷的迴響而產生喜怒的表情，責備化身之人的心行，保護虛幻事物的堅固，用火焰中的水來裝滿漏水的杯子，折下空中的花朵來栽種頑固的石頭。能和所都寂滅，事和理都空無，既然造下了迷惑的因，就不會沒有虛幻的果。
想要知道微妙的道理，唯有觀照自己的心。像恒河沙一樣多的業力，一個念頭就能消除；千年的黑暗，一盞燈就能照破。自然而然地不建立名相，解除迷惑而達到寂靜；哪裡會有一物符合心意，萬境與你作對呢？取捨全部喪失，是非立刻消融；所有的障礙都消失，豁然開朗而清凈；沒有不是不可思議的解脫，全部都是大寂滅的道場。視聽全部忘卻，身心沒有寄託；隨順因緣來涵養本性，在任何地方消磨時光；就像隨波逐流的虛舟，如同飛翔在天空的鳥兒；縱橫馳騁，任意留下軌跡。
我普遍勸告各位後來的賢者，只要遵循這一條道路。聽到而不相信，尚且能結下佛種的因緣；學習而沒有成功，仍然能增益人天的福報。這乃是所有經典都記載的，諸佛共同宣說的，不是隨便說說的，請你們收斂心神而深刻地領悟。
永明智覺禪師《唯心訣》(終)
(附)定慧相資
【English Translation】 English version: This can be described as abandoning gold to pick up gravel, discarding treasures to gather firewood.
Therefore, all the sages are amazed and lament, saying that they have not reached the real ground, have not attained the original mind, but falsely recognize floating and sinking phenomena, skillfully fabricate falsehoods with the mind of dependent origination, perceive the universally calculated attachments as external dust, mistake a person for a stump, and a rope for a snake, giving rise to empty views. They do not know that all dharmas have no substance, and all things have no name, but manifest forms according to intention, and establish names according to words. Intentions arise with thoughts, and words arise with notions. Thoughts and notions are both false, and the root and the branch are non-existent. Therefore, there is nothing in the three realms, and all existence is empty. Evil and righteousness are the same, and good and evil point to the same goal, completely abandoning the great meaning and failing to return to the original source. They falsely establish differences and similarities in the absence of mind, and forcibly separate and combine within the one body. Once the concepts of self and other are established, opposition and compliance arise accordingly; initiating the beginning of strife, and forming the beginning of delusion and karma, weaving a net of right and wrong, and locking up the cage of hatred and love, observing the reflection in the mirror and giving rise to the mind of distinguishing beauty and ugliness, listening to the echo in the valley and giving rise to expressions of joy and anger, blaming the actions of the transformed person, and protecting the solidity of illusory things, drawing water from flames to fill a leaky cup, and picking empty flowers to plant on stubborn rocks. Both the subject and object are extinguished, and both phenomena and principle are empty. Since the cause of delusion has been created, there will inevitably be illusory effects.
If you want to know the subtle truth, it lies only in observing your own mind. The karma of countless kalpas can be eliminated in a single thought; the darkness of a thousand years can be broken by a single lamp. Naturally, without establishing names and forms, delusion is resolved and stillness is attained; how can there be a single thing that suits the mind, or myriad realms that oppose you? Acceptance and rejection are both lost, and right and wrong are immediately dissolved; all obstacles are eliminated, and clarity and purity are revealed; there is nothing that is not inconceivable liberation, and all is the great field of still extinction. Both sight and hearing are forgotten, and the body and mind have no attachment; nurturing the nature according to conditions, and passing time in every place; like an empty boat drifting with the waves, like a bird soaring in the sky; roaming freely and leaving traces at will.
I universally advise all future sages to simply follow this path. Even if you hear and do not believe, you can still form the cause of the Buddha-seed; even if you study and do not succeed, you can still increase the blessings of humans and gods. This is recorded in all the scriptures and proclaimed by all the Buddhas, not just casual words, please collect your mind and deeply understand.
The 'Essentials of Mind-Only' by Zen Master Yongming Zhijue (End)
(Appendix) Samadhi and Prajna mutually support each other
歌
祖教宗中有二門，十度萬行稱為尊。初名止觀助新學， 后成定慧菩提根。唯一法，似雙分， 法性寂然體真止，寂而常照妙觀存。定為父，慧為母， 能孕千聖之門戶，增長根力養聖胎， 唸唸出生成佛祖。定為將，慧為相，能弼心王成無上， 永作群生證道門，即是古佛菩提樣。 定如月，光爍外道邪星滅，能挑智炬轉分明， 滋潤道芽除愛結；慧如日，照破無明之暗室， 能令邪見愚夫禪，盡成般若波羅蜜。少時默，剎那靜， 漸漸增修成正定，諸聖較量功不多， 終見靈臺之妙性。瞥聞法，才歷耳，能熏識藏覺種起， 一念回光正智開，須臾成佛法如是。禪定力，不思議， 變凡為聖剎那時，無邊生死根 由斷，積劫塵勞巢穴墮。湛心水，凈意珠， 光吞萬像爍千途，抉開己眼無瑕翳，三界元無一法拘。 覺觀賊，應時克；攀緣病，倏然凈； 蕩念垢兮洗惑塵，顯法身兮堅慧命。如斷山，若停海， 天翻地覆終無改，瑩似琉璃含寶月， 倏然無寄而無待。般若慧，莫能量，自然隨處現心光， 萬行門中為導首，一切時中稱法王。 竭苦海，碎邪山，妄云卷盡片時間，貧女室中金頓現， 壯士額上珠潛還。斬癡網，截欲流，大雄威猛更無儔， 能令鐵床銅柱冷，頓使魔怨業果休； 和諍訟，成孝義，普現
【現代漢語翻譯】 現代漢語譯本 歌
祖師禪教中有兩扇門徑，十度萬行被尊為至上之法。最初名為止觀，輔助初學者，後來成就定慧，成為菩提的根本。這唯一的方法，看似分為兩部分，法性寂然，體現為真實的止，寂靜之中又常照，奇妙的觀存在其中。定是父親，慧是母親，能夠孕育出千聖的門戶，增長修行的根基和力量，滋養聖胎，唸唸之間都能出生，成就佛祖。
定是將軍，慧是宰相，能夠輔助心王成就無上正等正覺，永遠作為眾生證道的門徑，這就是古佛的菩提之相。定就像月亮，光芒能夠使外道的邪星隕落，能夠挑亮智慧的火炬，使其更加分明，滋潤菩提道芽，去除愛慾的束縛；慧就像太陽，照破無明的黑暗，能夠使持有邪見的愚夫所修的禪定，都轉變為般若波羅蜜。
少時沉默，剎那安靜，漸漸增進修行，成就真正的禪定，諸聖衡量，功德無量，最終能夠見到靈臺的妙性。偶然聽到佛法，才經歷耳朵，就能夠熏習識藏，使覺悟的種子生起，一念之間迴光返照，正智開啟，須臾之間就能成就佛法，就是這樣。禪定的力量，不可思議，能夠使凡夫轉變為聖人，就在剎那之間，無邊的生死之根由此斷絕，積累了無數劫的塵勞巢穴也隨之墮落。
澄澈的心如水，清凈的意念如寶珠，光明吞沒萬象，照亮千萬條道路，抉開自己的眼睛，沒有絲毫瑕疵，三界原本就沒有一法能夠拘束。覺觀的賊人，應時被克服；攀緣的病癥，倏然清凈；滌盪念頭的污垢，洗去迷惑的塵埃，顯現法身，堅定慧命。如同斷裂的山，如同停止的海，即使天翻地覆也終究不會改變，晶瑩剔透如同琉璃，包含著寶月，倏然之間無所寄託也無所等待。
般若智慧，不可估量，自然而然地隨處顯現心光，在萬行門中作為引導，在一切時中被稱為法王。竭盡苦海，粉碎邪山，妄想的雲彩在片刻之間卷盡，貧女的家中忽然顯現黃金，壯士的額頭上潛藏的寶珠也迴歸。
斬斷愚癡的網，截斷慾望的河流，大雄的威猛更加無與倫比，能夠使鐵床銅柱變得寒冷，頓時使魔的怨恨和業果停止；調和爭端訴訟，成就孝道和正義，普遍顯現……
【English Translation】 English version Song
In the ancestral teachings of Zen, there are two gates, with the Ten Perfections and myriad practices revered as supreme. Initially named 'Stopping and Observing' (止觀, Zhiguan - calming and contemplation), aiding new learners, they later become 'Concentration and Wisdom' (定慧, Dinghui - Samadhi and Prajna), the root of Bodhi (菩提, Bodhi - enlightenment). This single Dharma (法, Dharma - the teachings of Buddhism), appears as two parts, the nature of Dharma is serene, embodying true stopping, within stillness, constant illumination exists, the wondrous observation remains.
Concentration is the father, Wisdom is the mother, capable of conceiving the gateway to thousands of sages, increasing the foundation and strength of practice, nourishing the sacred embryo, with every thought giving birth, achieving Buddhahood. Concentration is the general, Wisdom is the minister, able to assist the mind-king in achieving unsurpassed perfect enlightenment (無上正等正覺, Wushang Zhengdeng Zhengjue - Anuttara-samyak-sambodhi), forever serving as the path for beings to realize the Way, this is the Bodhi form of the ancient Buddhas.
Concentration is like the moon, its light extinguishes the evil stars of external paths, able to ignite the torch of wisdom, making it clearer, nourishing the sprouts of the path, removing the bonds of love and desire; Wisdom is like the sun, illuminating the dark room of ignorance, able to transform the meditation of foolish men with wrong views into Prajna Paramita (般若波羅蜜, Banruo Boluomi - Perfection of Wisdom).
Silence for a short time, stillness for a moment, gradually increasing practice, achieving true Samadhi (禪定, Chanding - meditative absorption), measured by the sages, its merit is immeasurable, ultimately able to see the wondrous nature of the spiritual platform. Accidentally hearing the Dharma, just passing through the ears, it can熏習 (xunxi - to perfume, influence) the Alaya consciousness (識藏, Shizang - storehouse consciousness), causing the seeds of awakening to arise, in a single thought, turning the light inward, correct wisdom opens, in an instant achieving Buddhahood, such is the Dharma.
The power of Samadhi is inconceivable, able to transform ordinary beings into sages, in an instant, the roots of boundless birth and death are severed, the nests of countless kalpas (劫, Jie - eons) of defilements also fall away. Clear heart like water, pure intention like a jewel, light swallows myriad phenomena, illuminating thousands of paths, opening one's own eyes, without the slightest flaw, originally there is no Dharma in the three realms that can bind.
The thieves of perception and observation, are overcome in time; the illness of clinging, is suddenly purified; washing away the dirt of thoughts, cleansing the dust of delusion, revealing the Dharma body, strengthening the wisdom-life. Like a broken mountain, like a stopped sea, even if the heavens and earth are overturned, it will never change, crystal clear like琉璃 (liuli - lapis lazuli), containing the precious moon, suddenly without reliance and without waiting.
Prajna wisdom, immeasurable, naturally appearing everywhere with the light of the mind, serving as the guide in the myriad practices, called the Dharma King in all times. Exhausting the sea of suffering, shattering the evil mountain, the clouds of delusion are swept away in an instant, gold suddenly appears in the poor woman's house, the pearl hidden on the forehead of the strong man also returns.
Cutting off the net of ignorance, severing the stream of desire, the great hero's (大雄, Daxiong - epithet of the Buddha) might is even more unparalleled, able to make the iron bed and copper pillar cold, instantly stopping the hatred of demons and the consequences of karma; harmonizing disputes and lawsuits, achieving filial piety and righteousness, universally manifesting...
群生諸佛智，邊邪惡慧盡朝宗， 螻蟻鯤鵬齊受記。偏修定，純陰 爛物刳正命，若將正慧照禪那，自然萬法明如鏡； 偏修慧，純陽枯物成迂滯，須憑妙定助觀門， 如月分明除霧翳。勸等學，莫偏修，從來一體無二頭， 似禽兩翼飛空界，如車二輪乘白牛， 即向凡途登覺岸，便於業海泛慈舟。 或事定，制之一處無不竟；或理定，唯當直下觀心性。 或事觀，明諸法相生籌算；或理觀，頓了無一無那畔。 定即慧，非一非二非心計；慧即定，不同不別絕觀聽。 或雙運，即寂而照通真訓； 或俱泯，非定非慧超常準。一塵入定眾塵起， 般若門中成法爾。童子身中三昧時，老人身份談真軌。 能觀一境萬境同，近塵遠剎無不通。 真如路上論生死，無明海里演圓宗。 眼根能作鼻佛事，色塵入定香塵起。心境常同見自差， 誰言不信波元水。非寂非照絕言思， 而寂而照功無比；權實雙行闡正途，體用更資含妙旨。 勸諸子，勿虛棄，光陰如箭如流水， 散亂全因缺定門，愚盲秪為虧真智。真實言，須入耳， 千經萬論同標記，定慧全功不暫忘， 一念頓歸真覺地。定須習，慧須聞，勿使靈臺一點昏。 合抱之樹生毫末，積漸之功成寶尊。 獼猴學定生天界，女子才思入道門。自利利他因果備， 若除定慧莫能
【現代漢語翻譯】 現代漢語譯本 群生諸佛的智慧，以及那些偏離正道的邪惡智慧，最終都會彙集到正道上來。 就像螻蟻和鯤鵬一樣，最終都會得到佛的授記（預言成佛）。 如果偏執于修習禪定，就像純陰之氣腐爛萬物，最終會斷送正確的生命。 如果能用正確的智慧來觀照禪定，自然就能像明鏡一樣照見萬法。 如果偏執于修習智慧，就像純陽之氣使萬物枯萎，最終會形成迂腐的障礙。 必須憑藉精妙的禪定來輔助觀照之門，就像明月驅散霧靄一樣。 勸告大家平等地學習，不要偏執于任何一方，因為禪定和智慧從來都是一體的，沒有兩個頭。 就像鳥的兩隻翅膀才能在空中飛翔，就像車的兩個輪子才能乘坐白牛車前進。 這樣就能從凡夫俗子的道路登上覺悟的彼岸，就能在充滿業力的苦海中泛起慈悲的舟船。 或者專注於事修的禪定，將心專注於一處，沒有不能成功的；或者專注于理修的禪定，只需要直接觀照自己的心性。 或者從事相上的觀修，明白諸法生滅的因果關係；或者從事理上的觀修，頓時了悟沒有一絲一毫的執著。 禪定即是智慧，不是一，也不是二，不是可以用心來計算的；智慧即是禪定，沒有不同，沒有分別，超越了觀和聽。 或者禪定和智慧雙管齊下，就能在寂靜中照見真理；或者禪定和智慧都泯滅，就能超越禪定和智慧的常規標準。 一粒微塵進入禪定，無數微塵都會隨之而起，在般若（智慧）之門中成就法爾如是的境界。 童子之身也能進入三昧（禪定），老人之身也能談論真理的法則。 能夠觀照一個境界，就能明白萬個境界都是相同的，近處的塵埃和遠處的剎土沒有不通達的。 在真如的道路上談論生死，在無明的苦海中宣揚圓滿的宗義。 眼根能夠做鼻根的事情，色塵進入禪定，香塵也會隨之而起。 心和境常常是相同的，只是自己的見解產生了差別，誰說不相信波浪原本就是水呢？ 不是寂靜，也不是照見，超越了言語和思慮，而寂靜和照見卻有著無與倫比的功德。 權巧和真實雙管齊下，闡明正確的道路，本體和作用相互資助，蘊含著精妙的旨意。 勸告各位，不要虛度光陰，光陰就像箭一樣飛逝，像流水一樣流淌。 散亂完全是因為缺少禪定的門徑，愚昧盲從只是因為虧損了真正的智慧。 真實的話語，必須聽進耳朵里，千經萬論都共同標記著這一點，禪定和智慧的全部功德一刻也不能忘記，一念之間就能迴歸真正的覺悟之地。 禪定必須學習，智慧必須聽聞，不要讓靈臺（心）有一點昏暗。 合抱的大樹是從細小的萌芽生長起來的，積累漸進的功德才能成就寶貴的佛身。 獼猴學習禪定可以升到天界，女子如果有才思也能進入修道的門徑。 自利利他的因果都具備了，如果去除禪定和智慧，就不能做到這一點。
【English Translation】 English version The wisdom of all Buddhas and the perverse wisdom of those who stray from the right path will eventually converge on the true path. Just as ants and the Peng bird will eventually receive the prediction of Buddhahood. If one is fixated on cultivating meditation, it is like the pure yin energy rotting all things, eventually leading to the loss of correct living. If one can use correct wisdom to illuminate meditation, then naturally all dharmas will be seen as clearly as in a mirror. If one is fixated on cultivating wisdom, it is like the pure yang energy causing all things to wither, eventually forming a pedantic obstacle. One must rely on subtle meditation to assist the gate of contemplation, just as the bright moon dispels the mist. Advise everyone to learn equally, do not be fixated on any one side, because meditation and wisdom have always been one, without two heads. Just as a bird's two wings are needed to fly in the sky, just as a cart's two wheels are needed to ride the white ox cart forward. In this way, one can ascend from the path of ordinary beings to the shore of enlightenment, and one can float a compassionate boat in the sea of karma. Either focus on meditation in practice, focusing the mind on one place, there is nothing that cannot be accomplished; or focus on meditation in principle, simply directly contemplate one's own mind-nature. Either engage in contemplation on phenomena, understanding the causal relationships of the arising and ceasing of all dharmas; or engage in contemplation on principle, instantly realizing that there is not a single attachment. Meditation is wisdom, not one, not two, not something that can be calculated by the mind; wisdom is meditation, not different, not separate, transcending seeing and hearing. Either meditation and wisdom work together, then in stillness one illuminates the true teachings; or both meditation and wisdom are extinguished, then one transcends the conventional standards of meditation and wisdom. One speck of dust enters meditation, countless specks of dust will arise with it, accomplishing the state of suchness in the Prajna (wisdom) gate. A child's body can enter Samadhi (meditation), an old person's body can discuss the laws of truth. Being able to contemplate one realm, one can understand that ten thousand realms are the same, the near dust and the distant lands are all accessible. Discussing birth and death on the path of Suchness, proclaiming the perfect doctrine in the sea of ignorance. The eye-root can do the work of the nose-root, when the color-dust enters meditation, the scent-dust will also arise. The mind and the environment are often the same, it is only one's own views that create differences, who says they do not believe that the waves are originally water? Not stillness, not illumination, transcending words and thoughts, yet stillness and illumination have incomparable merit. Skillful means and truth work together, elucidating the correct path, the essence and function mutually assist each other, containing subtle meaning. Advise everyone, do not waste time, time flies like an arrow, flowing like water. Distraction is entirely due to the lack of a gate to meditation, ignorance and blindness are simply due to the loss of true wisdom. True words must be heard, thousands of scriptures and treatises all mark this point, the full merit of meditation and wisdom must not be forgotten for a moment, in a single thought one can return to the true ground of enlightenment. Meditation must be learned, wisdom must be heard, do not let the spiritual platform (mind) be even a little darkened. A tree that can be embraced grows from a tiny sprout, accumulating gradual merit can accomplish the precious Buddha-body. A monkey learning meditation can ascend to the heavens, a woman with talent and thought can also enter the gate of cultivation. The causes and effects of benefiting oneself and others are all complete, if meditation and wisdom are removed, this cannot be done.
論。
警世
夫不體道本，沒溺生死，處胎卵濕化、橫豎飛沈之類。于中失人身者如大地之土，得人身者如爪上之塵；於人身中，多生邊夷下賤；及處中國，或受女身；若為男子，癃殘百疾；設得丈夫十相具足者，處恐畏世，生五濁時。以肉為身，以氣為命，一報之內，如石火風燈，逝波殘照，瞬息而已！于中少夭非橫殂者，不計其數；或有得天年，壽極耳順，萬中無一；脫得知命之歲，除童稚無知，至三十豪、四十富，且約其間三十年。于中有疾病、災禍、愁憂、苦惱，居強半矣！所以昔人有言，浮生一月之中，可開口而笑，只四五日矣。故知憂長喜促、樂少苦多，如在萬仞之危峰，似處千尋之滄海，縱得少樂，畢慮漂沈！且夫有生勞我處胎，有老奪我壯色，有病損我形貌，有死壤我神靈，有榮縱我驕奢，有辱敗我意氣，有貴使我憍倨，有賤挫我行藏，有富恣我貪婪，有貧乏我依報，有樂動我情地，有苦痛我精神，有贊起我高心，有毀滅我聲價；乃至寒則逼切我體，熱則煩悶我襟，渴則幹我喉，饑則羸我腹，驚則懾我魄，懼則喪我魂，憂則撓我神，惱則敗我志，順則長我愛，逆則起我憎，親則牽我情，疏則生我恨，害則殞我體，愁則結我腸；乃至遇境生心，隨情動念，或美或惡，俱不稱懷，皆長業輪，
【現代漢語翻譯】 現代漢語譯本：
論。
警世
唉，不體悟道的根本，沉溺於生死輪迴，處於胎生、卵生、濕生、化生，以及橫行、豎行、飛行、沉潛的各類生命形態之中。其中，失去人身的，多如大地之土；得到人身的，少如指甲上的塵土。在得到人身之中，多數出生在邊遠落後的地區；即使生在中國，也可能受女身。若是男子，也可能身患殘疾，百病纏身。即使得到一個十相具足的丈夫之身，也處在充滿恐懼的世界，生於五濁惡世。以肉體為身軀，以氣息為生命，一生之中，短暫如石火、風中殘燭，逝去的波浪、殘餘的陽光，轉瞬即逝！其中，年少夭折、遭遇意外橫禍而死的，不計其數；或許有人能夠活到天年，壽命達到六十歲，萬里無一。即使能夠活到知天命的年紀，除去年幼無知，到三十而立、四十而富，且約略計算這三十年間，其中疾病、災禍、憂愁、苦惱佔據了絕大部分！所以古人有言，人的一生，一個月中，可以開口歡笑的日子，只有四五天而已。因此可知憂愁長久而喜悅短暫，快樂少而痛苦多，如同身處萬仞高的危險山峰，又似處於千尋深的藍色大海，即使得到少許快樂，最終還是會擔心漂流沉沒！而且，活著的時候，出生時讓我勞累，年老時奪走我的壯美容顏，生病時損害我的形貌，死亡時埋葬我的神靈，榮耀時縱容我的驕傲奢侈，恥辱時挫敗我的意氣，顯貴時使我驕橫傲慢，卑賤時阻礙我的行為，富有時放縱我的貪婪，貧窮時缺乏我的依靠，快樂時擾動我的情感，痛苦時折磨我的精神，讚美時激起我的高傲之心，詆譭時毀滅我的聲譽；乃至寒冷時逼迫我的身體，炎熱時煩悶我的胸懷，口渴時乾燥我的喉嚨，飢餓時消瘦我的腹部，驚嚇時震懾我的魂魄，恐懼時喪失我的靈魂，憂愁時擾亂我的精神，惱怒時敗壞我的意志，順境時增長我的愛戀，逆境時激起我的憎恨，親近時牽動我的情感，疏遠時產生我的怨恨，加害時殞滅我的身體，憂愁時鬱結我的心腸；乃至遇到外境就生起心念，隨著情感而產生想法，無論是美好還是醜惡，都不合心意，都在增長業力之輪。
【English Translation】 English version:
Treatise.
Admonishing the World
Alas, not embodying the root of the Dao, one is submerged in the cycle of birth and death, existing in the categories of womb-born, egg-born, moisture-born, and transformation-born, as well as those that move horizontally, vertically, fly, and sink. Among these, losing the human form is as numerous as the soil of the earth; obtaining the human form is as rare as the dust on a fingernail. Among those who obtain the human form, most are born in remote and backward regions; even if born in China, one may receive a female body. If one is a man, he may be disabled and afflicted with hundreds of diseases. Even if one obtains a complete and perfect male body, he is still in a world full of fear, born in the age of the Five Turbidities (five defilements that cause suffering). Taking the flesh as the body, and breath as life, within one lifetime, it is as fleeting as a spark from a stone, a candle in the wind, a passing wave, or the last rays of the setting sun, gone in an instant! Among these, those who die young or meet with unexpected disasters are countless; perhaps someone can live to their natural lifespan, reaching the age of sixty, but this is one in ten thousand. Even if one can live to the age of knowing destiny, excluding childhood ignorance, up to thirty to establish oneself, and forty to become wealthy, and roughly calculating these thirty years, diseases, disasters, worries, and suffering occupy the majority of that time! Therefore, the ancients said that in a person's life, in a month, the days one can open one's mouth and laugh are only four or five. Thus, it is known that sorrow is long and joy is short, happiness is little and suffering is much, like being on a dangerous peak of ten thousand fathoms, or like being in a blue sea of a thousand fathoms, even if one obtains a little happiness, one will ultimately worry about drifting and sinking! Moreover, being alive, birth makes me tired, old age steals my youthful beauty, sickness damages my appearance, death buries my spirit, glory indulges my pride and extravagance, shame defeats my spirit, nobility makes me arrogant, lowliness hinders my actions, wealth indulges my greed, poverty deprives me of my support, happiness disturbs my emotions, suffering torments my spirit, praise stirs up my pride, slander destroys my reputation; even coldness oppresses my body, heat vexes my mind, thirst dries my throat, hunger weakens my belly, fright terrifies my soul, fear loses my spirit, worry disturbs my mind, annoyance ruins my will, favorable circumstances increase my love, adverse circumstances arouse my hatred, closeness stirs my emotions, distance creates my resentment, harm destroys my body, sorrow knots my intestines; even encountering external circumstances gives rise to thoughts, and following emotions gives rise to ideas, whether beautiful or ugly, none are satisfactory, all are increasing the wheel of karma.
盡喪道本。其或更詭于君、悖于父，傲其物、趨其時，獸其心、狐其意，茍其利、徇其名，誑其人、諂其行，附其勢、欺其孤，淵其殃、崇其業，扇其火、吹其風，驟其塵、背其覺，邪其種、睽其真，但顧前、非慮后，只謀去、靡思回，唯求生、焉知滅，則唸唸燒煮，步步溝隍矣！如今或得剎那在世，須蘊仁慈，行善修心，除非去惡。書云：「作善降之百祥，作不善降之百殃。」是以世間逆順、種種因緣，空受身心妄苦，皆為不知三界唯是一心。以前五識，眼、耳、鼻、舌、身，及第八識，皆是現量所得，無心外法；以第六明瞭意識比量計度而成外境。全是想生，隨念而至；若無想念，萬法無形。故經云：「想滅間靜，識停無為。」又云：「諸法不牢固，唯立在於念，善解見空者，一切無想念。」若了一心之旨，心外自然無法可陳，豈有欣戚關懷、是非干念？佛頌云：「未達境唯心，起種種分別，達境唯心已，分別即不生。既了境唯心，便舍外塵相，從此息分別，悟平等真空。」故《起信論》云：「一切境界，唯心妄動。心若不起，一切境界相滅，唯一真心遍一切處。」是故三界虛偽、唯心所作，離心即無六塵境界；乃至一切分別，即分別自心，心不見心，無相可得。先德云：「心外有法，生死輪迴；心外無法，生死
【現代漢語翻譯】 現代漢語譯本 完全喪失了道的根本。有些人甚至更加違背君道、忤逆父輩，傲慢對待萬物、追逐時勢，心如野獸、意如狐貍，茍且追求私利、追逐虛名，欺騙他人、諂媚權貴，依附權勢、欺凌孤弱，積聚深重的災禍、崇尚罪惡的行業，煽風點火、推波助瀾，揚起陣陣塵埃、背離覺悟，使邪惡的種子滋長、背離真理，只顧眼前、不考慮後果，只想著離去、不想著回頭，只求生存、哪裡知道死亡，那麼唸唸都在被燒煮，步步都走向深淵！如今如果還能得到剎那的在世時間，必須積蓄仁慈之心，行善事、修養心性，務必去除惡行。《尚書》上說：『行善就會降下各種吉祥，作惡就會降下各種災殃。』因此，世間的順境逆境、種種因緣，白白承受身心的虛妄痛苦，都是因為不知道三界只不過是一顆心。之前的五識，眼、耳、鼻、舌、身，以及第八識（阿賴耶識），都是現量所得，沒有心外的法；而第六意識（明瞭意識）通過比量推測、計度而形成外境。這些全是因想而生，隨著念頭而產生；如果沒有想念，萬法就沒有形狀。所以經上說：『想念滅除，就能達到寂靜，意識停止，就能達到無為。』又說：『諸法不牢固，唯獨建立在念頭上，善於理解空性的人，一切都沒有想念。』如果明白了這顆心的宗旨，心外自然就沒有什麼法可以陳述，哪裡會有喜悅悲傷的牽掛、是非對錯的干擾？佛的偈頌說：『沒有通達境界唯是心，就會生起種種分別，通達境界唯是心之後，分別就不會產生。既然瞭解境界唯是心，就捨棄外在塵相，從此停止分別，領悟平等真空。』所以《起信論》說：『一切境界，都是唯心妄動所致。心如果不動，一切境界相就會滅除，只有真心遍佈一切地方。』因此，三界是虛假的、唯心所造，離開心就沒有六塵境界；乃至一切分別，就是分別自己的心，心不能看見心，沒有相可以得到。』先德說：『心外有法，就會生死輪迴；心外無法，就沒有生死』
【English Translation】 English version Completely losing the root of the Dao. Some may even be more treacherous to the ruler, disobedient to their fathers, arrogant towards things, chasing after the times, with hearts like beasts and intentions like foxes, seeking only personal gain, pursuing empty fame, deceiving others, flattering the powerful, clinging to power, bullying the weak, accumulating deep misfortune, glorifying sinful deeds, fanning the flames, blowing the wind, stirring up dust, turning their backs on enlightenment, allowing evil seeds to grow, deviating from the truth, only caring about the present, not considering the consequences, only thinking of leaving, not thinking of returning, only seeking life, not knowing death, then every thought is being burned and boiled, every step is heading towards the abyss! Now, if one can still obtain a moment of life in this world, one must accumulate a heart of benevolence, do good deeds, cultivate the mind, and be sure to eliminate evil. The Book of Documents says: 'Doing good will bring down all kinds of blessings, doing evil will bring down all kinds of calamities.' Therefore, the world's favorable and unfavorable circumstances, all kinds of causes and conditions, vainly enduring the false suffering of body and mind, are all because they do not know that the Three Realms are only one mind. The previous five consciousnesses, eye, ear, nose, tongue, body, and the eighth consciousness (Alaya-vijnana), are all obtained through direct perception, there is no dharma outside the mind; while the sixth consciousness (Manas-vijnana) forms external objects through inference and calculation. These are all born from thought, arising with the arising of thoughts; if there is no thought, all dharmas have no form. Therefore, the sutra says: 'When thought is extinguished, one can attain stillness, when consciousness ceases, one can attain non-action.' It also says: 'All dharmas are not firm, they are only established on thought, those who are good at understanding emptiness, have no thoughts at all.' If one understands the essence of this one mind, there is naturally nothing outside the mind that can be stated, how can there be concerns of joy and sorrow, interference of right and wrong? The Buddha's verse says: 'Not understanding that the realm is only mind, one will generate all kinds of distinctions, after understanding that the realm is only mind, distinctions will not arise. Since one understands that the realm is only mind, one abandons external dust appearances, from then on ceasing distinctions, realizing equal emptiness.' Therefore, the Awakening of Faith says: 'All realms are only the false movement of the mind. If the mind does not arise, all realm appearances will be extinguished, only the true mind pervades all places.' Therefore, the Three Realms are false and created by the mind alone, without the mind there are no six sense objects; even all distinctions, are distinguishing one's own mind, the mind cannot see the mind, there is no form to be obtained.' An ancient sage said: 'Outside the mind there is dharma, there will be samsara; outside the mind there is no dharma, there is no samsara.'
永棄。」經云：「諸法所生，唯心所現。」論云：「三界無別法，但是一心作。」既信一心，須以禪定冥合。如經云：「若能教三千大千世界眾生令行十善，不如一食頃一心靜處入一相法門。」若能諦了自心，以此定慧相應，則能不動塵勞，便成正覺。平生所遇，莫越於斯，普勸后賢，可書紳耳。
【現代漢語翻譯】 現代漢語譯本：永遠拋棄（外求之心）。經書上說：『一切法由心而生，唯有心才能顯現。』論典中說：『三界沒有其他的法，都是由一心所造作。』既然相信一心，就必須用禪定來與之暗合。如同經書上所說：『如果能夠教導三千大千世界的眾生修行十善業，也不如用一頓飯的時間，一心安靜地處於一相法門之中。』如果能夠透徹地明瞭自心，用這種定和慧相應，就能在不離開世俗煩惱的情況下，成就正覺。這一生所能遇到的，沒有比這更重要的了，普遍勸告後來的賢者，可以記在腰帶上，時時提醒自己。 （註：十善（Dasa Kusala）：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡。三千大千世界（Trisahasra-maha-sahasra-lokadhatu）：佛教宇宙觀中的一個宇宙系統。一相法門（Eka-laksana）：證悟實相的法門。正覺（Samyak-sambodhi）：正確的覺悟，即成佛。）
【English Translation】 English version: Abandon (external seeking) forever.' The sutra says, 'All dharmas arise from the mind, and only the mind manifests them.' The treatise says, 'There are no separate dharmas in the three realms; they are all created by the one mind.' Since you believe in the one mind, you must use samadhi (concentration) to unite with it in secret. As the sutra says, 'If one can teach the beings of the Trisahasra-maha-sahasra-lokadhatu (three-thousand-great-thousand world system) to practice the ten virtues (Dasa Kusala), it is not as good as entering the Eka-laksana (one characteristic) dharma gate with a concentrated mind in a quiet place for the duration of a meal.' If one can thoroughly understand one's own mind and use this samadhi (concentration) and prajna (wisdom) in correspondence, then one can attain perfect enlightenment (Samyak-sambodhi) without leaving the defilements of the world. Nothing one encounters in this life is more important than this. I universally advise later sages to write it on their belts to remind themselves constantly. (Note: Dasa Kusala: non-killing, non-stealing, non-sexual misconduct, non-false speech, non-divisive speech, non-harsh speech, non-idle speech, non-covetousness, non-anger, non-ignorance. Trisahasra-maha-sahasra-lokadhatu: a cosmic system in Buddhist cosmology. Eka-laksana: the dharma gate of realizing the true nature of reality. Samyak-sambodhi: perfect enlightenment, i.e., Buddhahood.)