T48n2019A_真心直說

大正藏第 48 冊 No. 2019A 真心直說

No. 2019A

真心直說序

或曰。祖師妙道可得知乎。曰古不云乎。道不屬知。不屬不知。知是妄想。不知是無計。若真達不疑之地。猶如太虛寬廓。豈可強是非耶。或曰。然則諸祖出世無益群生耶。曰佛祖出頭無法與人。只要眾生自見本性。華嚴云。知一切法即心自性。成就慧身不由他悟。是故佛祖不令人泥著文字。只要休歇見自本心。所以德山入門便棒。臨濟入門便喝。已是探頭太過。何更立語言哉。或曰。昔聞馬鳴造起。信。六祖演壇經。黃梅傳般若。皆是漸次為人豈獨無方便於法可乎。曰妙高頂上從來不許商量。第二峰頭諸祖略容話會。或曰。敢祈第二峰頭略垂方便耶。曰然哉是言也。奈何大道玄曠非有非無。真心幽微絕思絕議。故不得其門而入者。雖檢五千之藏教。不以為多洞曉真心者。但出一言之擬比。早是剩法矣。今不惜眉毛。謹書數章。發明真心。以為入道之基漸也。是為序。

重刻真心直說序

夫真心直說者。佛佛授手祖祖相傳。更無別法也。心者人人之本源。諸佛之覺性。一切萬法盡在一心之內。八萬四千法門從此而出。悟此心者。凡聖交參。迷此心者。生死無際。心隨事轉。事隨理彰。事理

【現代漢語翻譯】現代漢語譯本真心直說序

有人問：『祖師的精妙道理可以得知嗎？』回答說：『古人不是說過嗎？道不屬於知，也不屬於不知。知是妄想，不知是無計可施。如果真正到達毫不懷疑的境地，就好像太虛空曠，怎麼可以強行分辨是非呢？』有人問：『既然這樣，那麼歷代祖師出世，對眾生沒有益處嗎？』回答說：『佛祖出世，沒有固定的方法可以傳授給別人，只要眾生自己見到本性。《華嚴經》說：知道一切法就是心的自性，成就智慧之身，不由他人開悟。』『因此，佛祖不讓人執著于文字，只要停止妄想，見到自己的本心。所以德山入門就棒打，臨濟入門就棒喝，已經探頭探腦太過分了，哪裡還需要再立語言文字呢？』有人問：『過去聽說馬鳴菩薩造《起信論》，六祖惠能演說《壇經》，黃梅五祖傳授般若，都是逐漸引導人入門，難道就沒有方便之法嗎？』回答說：『妙高峰頂上從來不允許商量，第二高峰頭諸位祖師稍微容許談論。』有人問：『敢請在第二高峰頭稍微施捨一些方便之法嗎？』回答說：『說得好啊，這話有道理。無奈大道玄妙空曠，非有非無；真心幽深微妙，超越思慮言議。所以不得其門而入的人，即使翻遍五千卷藏經，也不覺得多；真正洞曉真心的人，只要說出一句比擬的話，就已經是多餘的了。現在我不吝惜眉毛，謹慎地寫下幾章，闡明真心，作為入道的根基和漸進的階梯。這就是序。』

重刻真心直說序

真心直說，是歷代諸佛親手傳授，祖祖相傳的，沒有其他特別的法門。心，是每個人的本源，是諸佛的覺悟之性，一切萬法都包含在這一顆心之內，八萬四千法門都從此而出。悟到這顆心的人，凡夫和聖人相互交融；迷惑這顆心的人，生死輪迴沒有盡頭。心隨著事物而轉變，事物隨著道理而彰顯，事和理

【English Translation】 English version Preface to 'Direct Talk on True Mind'

Someone asked: 'Can the wonderful teachings of the Patriarchs be known?' I replied: 'Did the ancients not say: The Tao does not belong to knowing, nor does it belong to not knowing. Knowing is delusion, not knowing is helplessness. If one truly reaches a state of unwavering certainty, it is like the vastness of empty space. How can one forcibly distinguish between right and wrong?' Someone asked: 'If that is so, then is the appearance of the Patriarchs in the world of no benefit to sentient beings?' I replied: 'When Buddhas and Patriarchs appear, there is no fixed method to give to others. It is only necessary for sentient beings to see their own inherent nature. The Avatamsaka Sutra (Huayan Jing) says: Knowing all dharmas is the self-nature of the mind, achieving the wisdom body without relying on others' enlightenment.' 'Therefore, Buddhas and Patriarchs do not want people to become attached to words. They only want them to cease their thoughts and see their own original mind. That is why Deshan (Tok-san) would strike with a staff upon entering, and Linji (Rinzai) would shout upon entering. This is already too much probing. Why establish language further?' Someone asked: 'In the past, I heard that Asvaghosa (Maming) composed the Awakening of Faith (Qixin Lun), the Sixth Patriarch Huineng (Hui-neng) expounded the Platform Sutra (Tan Jing), and the Fifth Patriarch of Huangmei (Huang-mei) transmitted Prajna. All of these were gradual methods for guiding people. Is there truly no expedient means for the Dharma?' I replied: 'On the summit of Mount Miaogao (Myo-ko), discussion is never permitted. On the second peak, the Patriarchs slightly allow conversation.' Someone asked: 'May I dare to request that you bestow some expedient means from the second peak?' I replied: 'Well said, those are wise words. But the Great Tao is profound and vast, neither existent nor nonexistent; the True Mind is deep and subtle, beyond thought and discussion. Therefore, those who cannot find the gate to enter, even if they examine the five thousand volumes of the Tripitaka, will not find it excessive; those who truly understand the True Mind, even if they utter a single word of comparison, it is already superfluous. Now, I do not begrudge my eyebrows and carefully write down several chapters to elucidate the True Mind, as a foundation and gradual step for entering the Tao. This is the preface.'

Preface to the Re-engraved 'Direct Talk on True Mind'

The 'Direct Talk on True Mind' is personally transmitted by Buddhas and passed down from Patriarch to Patriarch. There is no other special Dharma. The mind is the original source of every person, the awakened nature of all Buddhas. All myriad dharmas are contained within this one mind, and the eighty-four thousand Dharma gates arise from it. Those who awaken to this mind, the ordinary and the holy intermingle; those who are deluded about this mind, the cycle of birth and death is endless. The mind changes with circumstances, and circumstances are revealed through principle. Circumstances and principle

融和。名直說者矣。今比丘凈林。宿生慶幸。得遇斯文。發心重新刊梓流通。命予為序以冠篇首。予才陋語拙學問之淺。無足以發明其深奧。略序直說真心。以塞其請耳。旹

成化己丑年五月端陽日後學文定序

真心直說

真心正信

華嚴云。信為道源功德母。長養一切諸善根。又唯識云。信如水清珠。能清濁水故。是知萬善發生信為前導。故佛經首立如是我聞。生信之所謂也。或曰。祖門之信與教門信有何異耶。曰多種不同。教門令人天信于因果。有愛福樂者。信十善為妙因。人天為樂果。有樂空寂者。信生滅因緣為正因。苦集滅道為聖果。有樂佛果者。信三劫六度為大因。菩提涅槃為正果。祖門正信非同前也。不信一切有為因果。只要信自己本來是佛。天真自性人人具足。涅槃妙體個個圓成。不假他求從來自備。三祖云。圓同太虛無欠無餘。良由取捨所以不如。志公云。有相身中無相身。無明路上無生路。永嘉云。無明實性即佛性。幻化空身即法身。故知眾生本來是佛。既生正信須要解滋。永明云。信而不解增長無明。解而不信增長邪見故。知信解相兼得入道疾。或曰。初發信心未能入道有利益不。曰起信論云。若人聞是法已不生怯弱。當知是人定紹佛種。必為諸佛之所授記。假使有人

【現代漢語翻譯】現代漢語譯本：融和，這就是『直說』的含義。現在比丘凈林，宿世慶幸，能夠遇到這部經典，發心重新刊印流通，命我為之作序，放在篇首。我才疏學淺，言語笨拙，學問也很淺薄，沒有能力闡明其中的深奧之處。只能略微敘述『直說真心』，以應付他的請求。時在成化己丑年五月端午節后，後學文定序。

真心直說

真心正信

《華嚴經》說：『信為道的根源，功德的母親，生長一切善根。』《唯識論》說：『信如清澈的水珠，能夠凈化渾濁的水。』由此可知，萬善的發生，以信為先導。所以佛經開頭立『如是我聞』，就是爲了生信。或者有人問：『祖門的信和教門的信有什麼不同呢？』回答說：『多種不同。教門使人相信因果，喜愛福樂的人，相信十善是妙因，人天是樂果；喜愛空寂的人，相信生滅因緣是正因，苦集滅道是聖果；喜愛佛果的人，相信三劫六度是大因，菩提涅槃是正果。』祖門的正信與前面所說的不同。不相信一切有為的因果，只要相信自己本來是佛，天真自性人人具足，涅槃妙體個個圓成，不假外求，本來就具備。三祖說：『圓滿如同太虛，沒有欠缺也沒有剩餘，就是因為取捨，所以不如。』志公說：『有相身中無相身，無明路上無生路。』永嘉說：『無明實性即佛性，幻化空身即法身。』所以知道眾生本來是佛。既然生起正信，就要加以理解滋養。永明說：『信而不解，增長無明；解而不信，增長邪見。』所以知道信解相兼，得入道迅速。或者有人問：『初發信心未能入道，有利益嗎？』回答說：『《起信論》說：如果有人聽聞此法后不生怯弱，應當知道這個人必定繼承佛種，必定為諸佛所授記。』假使有人

【English Translation】 English version: 『Rong He』 (融和), that is the meaning of 『Directly Speaking』 (直說). Now, Bhiksu Jinglin (凈林), fortunate from past lives, has encountered this scripture and resolved to reprint and circulate it. He has asked me to write a preface to place at the beginning. I am of meager talent and clumsy speech, and my learning is shallow, without the ability to elucidate its profound meaning. I can only briefly narrate 『Directly Speaking the True Mind』 (直說真心) to fulfill his request. At the time of The year of Ji Chou (己丑) in the Chenghua (成化) reign, after the Dragon Boat Festival (端陽日) in the fifth month, written by the student Wending (文定).

Directly Speaking the True Mind (真心直說)

True Faith (真心正信)

The Avatamsaka Sutra (華嚴經) says: 『Faith is the source of the Path and the mother of merit, nurturing all good roots.』 The Vijnaptimatrata-siddhi Sastra (唯識論) says: 『Faith is like a clear water bead, able to purify turbid water.』 From this, it is known that the arising of all good is led by faith. Therefore, the Buddhist scriptures begin with 『Thus have I heard』 (如是我聞), which is for the purpose of generating faith. Someone might ask: 『What is the difference between the faith of the Chan school (祖門) and the faith of the doctrinal schools (教門)?』 The answer is: 『There are many differences. The doctrinal schools cause people to believe in cause and effect. Those who love blessings and happiness believe that the ten good deeds are the wonderful cause, and the heavens and human realms are the happy result. Those who love emptiness and tranquility believe that the causes and conditions of arising and ceasing are the correct cause, and the Four Noble Truths (苦集滅道) are the holy result. Those who love the Buddha-fruit believe that the three kalpas (劫) and six paramitas (度) are the great cause, and bodhi (菩提, enlightenment) and nirvana (涅槃, liberation) are the correct result.』 The true faith of the Chan school is different from what was said before. It does not believe in all conditioned causes and effects, but only believes that one is originally a Buddha, that the natural true nature is fully possessed by everyone, and that the wonderful body of nirvana is perfectly complete in each individual. It does not rely on external seeking, but is inherently complete. The Third Patriarch (三祖) said: 『Perfectly round like the great void, without lack or excess; it is precisely because of taking and rejecting that it is not as it should be.』 Zhi Gong (志公) said: 『Within the form-body is the formless body; on the path of ignorance is the path of no-birth.』 Yongjia (永嘉) said: 『The real nature of ignorance is the Buddha-nature; the illusory empty body is the Dharma-body.』 Therefore, know that sentient beings are originally Buddhas. Since true faith has arisen, it must be understood and nourished. Yongming (永明) said: 『Faith without understanding increases ignorance; understanding without faith increases wrong views.』 Therefore, know that faith and understanding combined lead to rapid entry into the Path. Someone might ask: 『Is there benefit in initially generating faith but not yet entering the Path?』 The answer is: 『The Awakening of Faith Sastra (起信論) says: If a person hears this Dharma and does not become timid, know that this person will surely inherit the Buddha-seed and will surely be predicted by all the Buddhas.』 Suppose there is someone

能化三千大千世界滿中眾生令行十善。不如有人於一念頃正思惟此法。過前功德不可為喻。又般若經云。乃至一念生凈信者。如來悉知悉見。是諸眾生得如是無量福德。是知欲行千里初步要正。初步若錯千里俱錯。入無為國初信要正。初信既失萬善俱退。故祖師云。毫釐有差天地懸隔。是此理也。

真心異名

或曰。已生正信。未知何名真心。曰離妄名真。靈鑒曰心。楞嚴經中發明此心。或曰。但名真心別有異號耶。曰佛教祖教立名不同。且佛教者菩薩戒呼為心地。發生萬善故。般若經喚作菩提。與覺為體故。華嚴經立為法界。交徹融攝故。金剛經號為如來。無所從來故。般若經呼為涅槃。眾聖所歸故。金光明號曰如如。真常不變故。凈名經號曰法身。報化依止故。起信論名曰真如。不生不滅故。涅槃經呼為佛性。三身本體故。圓覺中名曰總持。流出功德故。勝鬘經號曰如來藏。隱覆含攝故。了義經名為圓覺。破暗獨照故。由是壽禪師唯心訣云。一法千名應緣立號。備在眾經不能具引。或曰。佛教已知。祖教何如。曰祖師門下杜絕名言。名不立何更多名。應感隨機其名亦眾。有時呼為自己。眾生本性故。有時名為正眼。鑒諸有相故。有時號曰妙心。虛靈寂照故。有時名曰主人翁。從來荷負故。有時呼為無

【現代漢語翻譯】現代漢語譯本：如果有人能使三千大千世界中所有的眾生都奉行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），還不如有人在一念之間正確地思惟此法（般若智慧）。後者所獲得的功德，是前者所不能比擬的。《般若經》中說，乃至一念之間生起清凈的信心，如來（Tathagata）完全知曉、完全看見。這些眾生能夠獲得如此無量的福德。由此可知，想要行走千里，最初的一步必須端正。如果最初的一步就錯了，那麼即使行走千里也會全部錯誤。想要進入無為的境界，最初的信心必須端正。如果最初的信心喪失了，那麼所有的善行都會退失。所以祖師說，『毫釐之差，天地懸隔』，就是這個道理。

真心異名

有人問：『已經生起了正信，但不知道什麼叫做真心。』回答說：『遠離虛妄就叫做真，靈妙的覺照就叫做心。《楞嚴經》中闡明了這個心。』又問：『只是叫做真心，還有其他的名稱嗎？』回答說：『佛教和祖教所立的名稱不同。且說佛教，菩薩戒稱它為心地，因為能生髮萬善。般若經稱它為菩提（Bodhi），因為以覺悟為本體。華嚴經立名為法界（Dharmadhatu），因為交相涉入、融攝。金剛經號為如來（Tathagata），因為無所從來。般若經稱它為涅槃（Nirvana），因為是眾聖所歸之處。金光明經號為如如（Tathata），因為真實恒常、不變。凈名經號為法身（Dharmakaya），因為報身和化身依止於它。起信論名曰真如（Bhutatathata），因為不生不滅。涅槃經稱它為佛性（Buddha-nature），因為是三身的本體。圓覺經中名曰總持（Dharani），因為能流出功德。勝鬘經號曰如來藏（Tathagatagarbha），因為隱覆含攝。了義經名為圓覺（Perfect Enlightenment），因為能破除黑暗、獨自照耀。』因此壽禪師在《唯心訣》中說：『一法千名，應緣立號，都記載在各種經典中，不能全部引用。』有人問：『佛教的已經知道了，祖教的又如何呢？』回答說：『祖師門下杜絕名言，名都不立，哪裡還有更多的名稱呢？應感隨機，它的名稱也很多。有時稱它為自己，因為是眾生的本性。有時名為正眼，因為能鑑別諸有相。有時號曰妙心，因為虛靈寂照。有時名曰主人翁，因為從來荷擔重負。有時稱它為無。』

【English Translation】 English version: If someone could cause all sentient beings in the three thousand great thousand worlds to practice the ten virtues (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), it would not be as good as someone who, in a single moment, correctly contemplates this Dharma (Prajna wisdom). The merit gained by the latter cannot be compared to the former. The Prajna Sutra says, 'Even if a single thought of pure faith arises, the Tathagata (Tathagata) fully knows and fully sees it. These sentient beings can obtain such immeasurable merit.' From this, it can be known that to travel a thousand miles, the first step must be correct. If the first step is wrong, then even traveling a thousand miles will be entirely wrong. To enter the state of non-action, the initial faith must be correct. If the initial faith is lost, then all good deeds will decline. Therefore, the Patriarch said, 'A difference of a hair's breadth leads to a separation as great as heaven and earth,' this is the principle.

Different Names for the True Mind

Someone asked, 'Having already generated correct faith, I do not know what is called the True Mind.' The answer is, 'Separation from delusion is called True, and spiritual awareness is called Mind. The Surangama Sutra elucidates this Mind.' Again, someone asked, 'Is it only called True Mind, or are there other names?' The answer is, 'The names established by Buddhism and Zen Buddhism are different. Speaking of Buddhism, the Bodhisattva Precepts call it the Mind-Ground, because it generates all good deeds. The Prajna Sutra calls it Bodhi (Bodhi), because it takes enlightenment as its essence. The Avatamsaka Sutra establishes it as the Dharmadhatu (Dharmadhatu), because it interpenetrates and integrates. The Diamond Sutra calls it Tathagata (Tathagata), because it comes from nowhere. The Prajna Sutra calls it Nirvana (Nirvana), because it is the place where all sages return. The Golden Light Sutra calls it Suchness (Tathata), because it is truly constant and unchanging. The Vimalakirti Sutra calls it Dharmakaya (Dharmakaya), because the Reward Body and Transformation Body rely on it. The Awakening of Faith calls it Bhutatathata (Bhutatathata), because it is unborn and undying. The Nirvana Sutra calls it Buddha-nature (Buddha-nature), because it is the essence of the Three Bodies. The Perfect Enlightenment Sutra calls it Dharani (Dharani), because it flows out merit. The Srimala Sutra calls it Tathagatagarbha (Tathagatagarbha), because it conceals and contains. The Definitive Meaning Sutra calls it Perfect Enlightenment (Perfect Enlightenment), because it can destroy darkness and shine alone.' Therefore, Zen Master Shou said in the 'Essentials of Mind-Only': 'One Dharma has a thousand names, established according to conditions, all recorded in various sutras, which cannot all be cited.' Someone asked, 'The Buddhist ones are already known, what about the Zen ones?' The answer is, 'The Zen school cuts off verbal expressions, and if names are not established, where would more names come from? Responding to feelings and adapting to circumstances, its names are also many. Sometimes it is called oneself, because it is the original nature of sentient beings. Sometimes it is called the True Eye, because it can discern all phenomena. Sometimes it is called the Wonderful Mind, because it is empty, spiritual, and still. Sometimes it is called the Master, because it has always borne the burden. Sometimes it is called Nothing.'

底缽。隨處生涯故。有時喚作沒絃琴。韻出今時故。有時號曰無盡燈。照破迷情故。有時名曰無根樹。根蒂堅牢故。有時呼為吹毛劍。截斷塵根故。有時喚作無為國。海晏河清故。有時號曰牟尼珠。濟益貧窮故。有時名曰無鑐鎖。關閉六情故。乃至名泥牛木馬心源心印心鏡心月心珠。種種異名不可具錄。若達真心諸名盡曉。昧此真心諸名皆滯。故於真心切宜子細。

真心妙體

或曰。真心已知名字。其體如何耶。曰放光般若經云。般若無所有相無生滅相。起信論云。真如自體者。一切凡夫聲聞緣覺菩薩諸佛。無有增減。非前際生非后際滅。畢竟常恒。從本已來性自滿足一切功德。據此經論真心本體。超出因果通貫古今。不立凡聖無諸對待。如太虛空遍一切處。妙體凝寂絕諸戲論。不生不滅非有非無。不動不搖湛然常住。喚作舊日主人翁。名曰威音那畔人。又名空劫前自己。一種平懷無纖毫瑕翳。一切山河大地草木叢林萬象森羅。染凈諸法皆從中出。故圓覺經云。善男子。無上法王有大陀羅尼門。名為圓覺。流出一切清凈真如菩提涅槃及波羅蜜。教授菩薩。圭峰云。心也者。沖虛妙粹。炳煥靈明。無去無來冥通三際。非中非外洞徹十方。不滅不生。豈四山之可害。離性離相。奚五色之能盲。故永明唯心訣云

【現代漢語翻譯】現代漢語譯本底缽（僧人化緣用的缽）。隨處生活的原因，有時稱作『沒絃琴』，因為它的韻味超越了時代；有時稱作『無盡燈』，因為它能照破迷惑的情感；有時稱作『無根樹』，因為它根基牢固；有時稱作『吹毛劍』，因為它能截斷塵世的根源；有時稱作『無為國』，因為它海晏河清；有時稱作『牟尼珠』（珍貴的寶珠），因為它能救濟貧窮；有時稱作『無鑐鎖』（沒有鎖孔的鎖），因為它能關閉六根（眼、耳、鼻、舌、身、意）。乃至還被稱為泥牛、木馬、心源、心印、心鏡、心月、心珠。種種不同的名稱，無法全部記錄。如果通達真心，所有名稱都能明白；如果迷惑真心，所有名稱都會成為障礙。所以對於真心，一定要仔細體察。

真心妙體

有人問：『真心已經知道了名字，它的本體是什麼樣的呢？』回答說：《放光般若經》說：『般若（智慧）沒有所有相，沒有生滅相。』《起信論》說：『真如（事物的本性）的自體，對於一切凡夫、聲聞（聽聞佛法而覺悟的人）、緣覺（通過觀察因緣而覺悟的人）、菩薩（追求覺悟的修行者）、諸佛，都沒有增減。不是前際生，不是后際滅，畢竟是常恒的。從本來就具有一切功德。』根據這些經論，真心的本體，超越因果，貫通古今，不設立凡夫和聖人，沒有各種對待。如同太虛空，遍及一切處。妙體凝定寂靜，斷絕一切戲論。不生不滅，非有非無，不動不搖，湛然常住。可以稱作『舊日主人翁』，名叫『威音那畔人』（很久以前的佛），又名『空劫前自己』（宇宙形成之前就存在的自己）。一種平和的心境，沒有絲毫瑕疵。一切山河大地、草木叢林、萬象森羅，染凈諸法，都從中產生。所以《圓覺經》說：『善男子，無上法王有大陀羅尼門（總持一切法門的法門），名為圓覺，流出一切清凈真如、菩提（覺悟）、涅槃（寂滅）及波羅蜜（到達彼岸的方法），教授菩薩。』圭峰宗密說：『心啊，是沖虛微妙，炳煥靈明，無去無來，冥通三際（過去、現在、未來），非中非外，洞徹十方（各個方向），不滅不生，怎麼會被四山所傷害呢？離性離相，怎麼會被五色所迷惑呢？』所以永明延壽的《唯心訣》說：

【English Translation】 English version 『Bottom bowl (a bowl used by monks for alms). Because of living everywhere, sometimes it is called a 'stringless zither', because its rhyme transcends the times; sometimes it is called an 'inexhaustible lamp', because it can illuminate confused emotions; sometimes it is called a 'rootless tree', because its roots are firm; sometimes it is called a 'hair-splitting sword', because it can cut off the roots of the world; sometimes it is called a 'non-action country', because it is peaceful; sometimes it is called a 'Mani jewel' (a precious jewel), because it can relieve the poor; sometimes it is called a 'lock without a hasp', because it can close the six senses (eyes, ears, nose, tongue, body, mind). It is even called a mud ox, a wooden horse, the source of the mind, the seal of the mind, the mirror of the mind, the moon of the mind, and the pearl of the mind. Various different names cannot all be recorded. If you understand the true mind, all names can be understood; if you are confused about the true mind, all names will become obstacles. Therefore, you must carefully observe the true mind.』

『The Wondrous Essence of the True Mind』

『Someone asked: 'The true mind already has a name, what is its essence like?' The answer is: The Prajnaparamita Sutra says: 'Prajna (wisdom) has no appearance of possession, no appearance of birth and death.' The Awakening of Faith in the Mahayana says: 'The self-nature of Tathata (the true nature of things), for all ordinary people, Sravakas (those who awaken by hearing the Buddha's teachings), Pratyekabuddhas (those who awaken through observing conditions), Bodhisattvas (practitioners seeking enlightenment), and all Buddhas, there is no increase or decrease. It is not born in the past, it is not destroyed in the future, it is ultimately constant. From the beginning, it has been inherently complete with all merits.' According to these sutras and treatises, the essence of the true mind transcends cause and effect, connects the past and present, does not establish ordinary people and saints, and has no various oppositions. Like the vast emptiness, it pervades all places. The wondrous essence is solidified and silent, cutting off all playful discussions. It is neither born nor destroyed, neither existent nor non-existent, neither moving nor shaking, but serenely and constantly abiding. It can be called the 'old master', named 'the person on the other side of Vei-yin (a very ancient Buddha)', and also named 'oneself before the Kalpa of emptiness (oneself existing before the formation of the universe)'. A kind of peaceful state of mind, without the slightest flaw. All mountains, rivers, earth, grass, trees, forests, all phenomena, and all pure and impure dharmas arise from it. Therefore, the Surangama Sutra says: 'Good men, the unsurpassed Dharma King has a great Dharani gate (a gate that holds all dharmas), named Perfect Enlightenment, which flows out all pure Tathata, Bodhi (enlightenment), Nirvana (extinction), and Paramita (methods to reach the other shore), teaching Bodhisattvas.' Guifeng Zongmi said: 'The mind is empty and wonderful, bright and intelligent, without going or coming, mysteriously connecting the three times (past, present, future), neither inside nor outside, penetrating the ten directions (all directions), neither destroyed nor born, how can it be harmed by the four mountains? Separated from nature and appearance, how can it be blinded by the five colors?' Therefore, Yongming Yanshou's Essentials of the Only Mind says:

。夫此心者。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。信之則三世菩薩同學。蓋學此心也。三世諸佛同證。蓋證此心也。一大藏教詮顯。蓋顯此心也。一切眾生迷妄。蓋迷此心也。一切行人發悟。蓋悟此心也。一切諸祖相傳。蓋傳此心也。天下衲僧參訪。蓋參此心也。達此心則頭頭皆是物物全彰。迷此心則處處顛倒唸念癡狂。此體是一切眾生本有之佛性。乃一切世界生髮之根源。故世尊鷲峰良久。善現巖下忘言。達磨少室壁觀。居士毗耶杜口。悉皆發明此心妙體。故初入祖門庭者。要先識此心體也。

真心妙用

或曰。妙體已知。何名妙用耶。曰古人云。風動心搖樹。云生性起塵。若明今日事。昧卻本來人。乃妙體起用也。真心妙體本來不動。安靜真常。真體上妙用現前。不妨隨流得妙。故祖師頌云。心隨萬境轉。轉處寔能幽。隨流認得性。無喜亦無憂。故一切時中動用施為。東行西往吃飯著衣。拈匙弄箸左顧右盻。皆是真心妙用現前。凡夫迷倒于著衣時只作著衣會。吃飯時只作吃飯會。一切事業但隨相轉。所以在日用而不覺。在目前而不知。若是識性底人。動用施為不曾昧卻。故祖師云。在胎名神。處世名人。在眼觀照。在耳聽聞。在鼻嗅

【現代漢語翻譯】現代漢語譯本：這個心啊，是各種奧妙和眾多神靈普遍匯聚的地方，是萬法的君王，是三乘（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）最終歸宿之處，是千聖的母親。它獨一無二，尊貴無比，沒有可以與之相比的。它是大道的源頭，是真正的法要。相信它，那麼三世的菩薩都與你一同學習，因為他們學的就是這個心。三世的諸佛共同證悟，因為他們證悟的就是這個心。全部的大藏經都在詮釋顯明，因為它們顯明的就是這個心。一切眾生迷惑顛倒，因為他們迷惑的就是這個心。一切修行人開始覺悟，因為他們覺悟的就是這個心。一切祖師世代相傳，因為他們相傳的就是這個心。天下的修行人參禪拜訪，因為他們參訪的就是這個心。通達了這個心，那麼一切事物都清晰明瞭；迷惑了這個心，那麼處處都是顛倒，唸唸都是癡狂。這個本體是一切眾生本自具有的佛性，是一切世界生髮產生的根源。所以世尊在鷲峰（Grdhrakuta，山名，佛陀常在此說法）上久久不語，須菩提（Subhuti，佛陀弟子）在巖石下忘記言語，達摩（Bodhidharma，禪宗初祖）在少室山（Shaoshi Mountain）面壁，維摩詰居士（Vimalakirti，著名在家菩薩）在毗耶離城（Vaishali）沉默不語，都是在發明這個心的奧妙本體。所以剛入門的學佛人，要先認識這個心的本體。真心妙用有人問：『奧妙的本體已經知道了，什麼是奧妙的作用呢？』回答說：古人說，『風吹動，心搖晃樹木；云產生，性引發塵埃。如果明白今天的事情，就會迷惑本來的自己。』這就是奧妙的本體產生的作用。真心的奧妙本體本來是不動搖的，安靜而真實永恒。在真實的本體上，奧妙的作用顯現出來，不妨隨著世俗的流動而獲得奧妙。所以祖師的偈語說：『心隨著萬境而轉動，轉動之處實在幽深。隨著世俗的流動認識到自性，就沒有喜悅也沒有憂愁。』所以在一切時候的行動作為中，向東走西去，吃飯穿衣，拿起勺子擺弄筷子，左看右看，都是真心奧妙的作用顯現。凡夫迷惑顛倒，在穿衣的時候只認為是穿衣，吃飯的時候只認為是吃飯，一切事情都只是隨著表象轉動，所以在日常使用中卻不覺察，在眼前卻不知道。如果是認識自性的人，行動作為中不曾迷惑。所以祖師說：『在胎中叫做神，在世上叫做人，在眼中是觀照，在耳中是聽聞，在鼻中是嗅。』

【English Translation】 English version: This mind is where all mysteries and numerous spirits universally gather, the king of all dharmas, the ultimate destination of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and Five Natures (Sravaka nature, Pratyekabuddha nature, Bodhisattva nature, Indeterminate nature, Absence of nature), and the mother of a thousand sages. It is unique, supremely noble, and unparalleled. It is the source of the Great Path, the true essence of the Dharma. Believing in it means that bodhisattvas of the three times study together with you, for they are studying this mind. Buddhas of the three times jointly realize it, for they are realizing this mind. The entire Tripitaka (Great Canon) explains and reveals it, for it reveals this mind. All sentient beings are deluded and confused, for they are deluded about this mind. All practitioners begin to awaken, for they are awakening to this mind. All patriarchs transmit it from generation to generation, for they are transmitting this mind. Monks and practitioners throughout the world seek it through meditation and inquiry, for they are inquiring into this mind. Understanding this mind means that everything is clear and manifest; being deluded about this mind means that everywhere is inverted and every thought is foolish and wild. This essence is the Buddha-nature inherent in all sentient beings, the root source from which all worlds arise. Therefore, the World-Honored One (Buddha) remained silent for a long time on Vulture Peak (Grdhrakuta, a mountain where the Buddha often taught), Subhuti (a disciple of the Buddha) forgot words beneath a rock, Bodhidharma (the first patriarch of Zen) faced the wall at Shaoshi Mountain, and the layman Vimalakirti (Vimalakirti, a famous lay bodhisattva) remained silent in Vaishali, all revealing the wondrous essence of this mind. Therefore, those who newly enter the gate of Zen must first recognize this mind's essence. The Wondrous Function of the True Mind Someone asked: 'The wondrous essence is already known, what is meant by the wondrous function?' The answer is: The ancients said, 'The wind moves, the mind shakes the trees; the clouds arise, the nature stirs up dust. If you understand today's affairs, you will be deluded about your original self.' This is the arising of function from the wondrous essence. The wondrous essence of the true mind is originally unmoving, tranquil, true, and constant. On the true essence, the wondrous function manifests, allowing one to attain wonder while flowing with the mundane. Therefore, the ancestral teacher's verse says, 'The mind follows the myriad realms and turns, the turning place is truly profound. Following the flow, recognize the nature, there is neither joy nor sorrow.' Therefore, in all times of action and conduct, going east and west, eating and wearing clothes, picking up a spoon and playing with chopsticks, looking left and right, all are manifestations of the wondrous function of the true mind. Ordinary people are deluded and confused, only thinking of wearing clothes when wearing clothes, and only thinking of eating when eating, all affairs merely following appearances. Therefore, they are unaware in daily use and do not know what is right before their eyes. If one is a person who recognizes their nature, they are never deluded in their actions and conduct. Therefore, the ancestral teacher said, 'In the womb it is called spirit, in the world it is called person, in the eye it is seeing, in the ear it is hearing, in the nose it is smelling.'

香。在口談論。在手執捉。在足運奔。遍現俱該法界。收攝在一微塵。知之者為是佛性。不識者喚作精魂。所以道吾舞笏。石鞏拈弓。秘魔擎杈。俱胝豎指。忻州打地。云巖師子。莫不發明這著大用。若於日用不迷。自然縱橫無礙也。

真心體用一異

或曰。真心體用未審是一是異耶。曰約相則非一。約性則非異。故此體用非一非異。何以知然。試為論之。妙體不動絕諸對待離一切相。非達性契證者。莫測其理也。妙用隨緣應諸萬類。妄立虛相似有形狀。約此有相無相故非一也。又用從體發用不離體。體能發用體不離用。約此不相離理故非異也。如水以濕為體。體無動故。波以動為相。因風起故。水性波相動與不動故非一也。然波外無水水外無波。濕性是一故非異也。類上體用一異可知矣。

真心在迷

或曰。真心體用人人具有。何為聖凡不同耶。曰真心聖凡本同。凡夫妄心認物。失自凈性為此所隔。所以真心不得現前。但如暗中樹影地下流泉。有而不識耳。故經云。善男子。譬如清凈摩尼寶珠映於五色隨方各現。諸愚癡者見彼摩尼實有五色。善男子。圓覺凈性現於身心隨類各應。彼愚癡者說凈圓覺實有如是身心。自性亦復如是。肇論云。乾坤之內宇宙之間。中有一寶秘在形山。此乃真心在

【現代漢語翻譯】現代漢語譯本香：用口談論，用手執持，用足奔走，普遍顯現幷包含整個法界，收攝於一粒微塵之中。認識到它的人，就說是佛性（Buddha-nature）；不認識它的人，就稱作精魂（vital spirit）。所以道吾（Daowu）舞笏，石鞏（Shigong）拈弓，秘魔（Mimo）擎杈，俱胝（Juzhi）豎指，忻州（Xinzhou）打地，云巖（Yunyan）師子，無不發明這大用。若在日常運用中不迷惑，自然縱橫無礙。

真心體用一異

或問：真心（true mind）的體（essence）和用（function）究竟是一還是異？答：從現象上說，不是一；從本質上說，不是異。所以這體和用非一非異。為什麼這麼說呢？試著論述一下。妙體（wonderful essence）不動，斷絕一切對待，遠離一切現象，不是通達本性、契合證悟的人，無法測度它的道理。妙用（wonderful function）隨順因緣，應和各種事物，虛妄地建立相似的形狀。從這有相和無相來說，所以不是一。而且，用從體發出，用不離體；體能發出用，體不離用。從這不相離的道理來說，所以不是異。比如水以濕為體，體沒有動；波以動為相，因為風而起。水性（water's nature）和波相（wave's appearance），動與不動，所以不是一。然而波外沒有水，水外沒有波，濕性（wetness）是一樣的，所以不是異。類似以上，體和用的一異就可以理解了。

真心在迷

或問：真心體用人人具有，為什麼聖人和凡人不同呢？答：真心在聖人和凡人那裡本來相同，凡夫的妄心（deluded mind）執著于外物，喪失了自身的清凈本性，被這些外物所隔斷，所以真心不能顯現。就像黑暗中的樹影，地下的泉水，有卻不認識罷了。所以經中說：『善男子，譬如清凈的摩尼寶珠（Mani jewel），映照五色，隨著方向各自顯現。那些愚癡的人，看見那摩尼寶珠，就以為它真的有五種顏色。善男子，圓覺清凈的本性（perfectly enlightened pure nature）顯現在身心中，隨著類別各自應和。那些愚癡的人，就說清凈圓覺真的有這樣的身心。』自性也是這樣。肇論（Zhaolun）說：『乾坤之內，宇宙之間，中有一寶，秘在形山。』這說的就是真心在

【English Translation】 English version Fragrance: It is discussed with the mouth, grasped with the hand, and run with the feet. It universally manifests and encompasses the entire Dharma realm, yet is contained within a single mote of dust. Those who recognize it call it Buddha-nature; those who do not recognize it call it vital spirit. Therefore, Daowu danced with a tablet, Shigong drew a bow, Mimo held a trident, Juzhi raised a finger, Xinzhou struck the ground, and Yunyan roared like a lion—all of them revealed this great function. If one is not deluded in daily life, one will naturally be unhindered in all directions.

The Oneness and Difference of the Essence and Function of the True Mind

Someone asked: Are the essence (體, ti) and function (用, yong) of the true mind (真心, zhenxin) ultimately one or different? The answer is: From the perspective of phenomena, they are not one; from the perspective of essence, they are not different. Therefore, the essence and function are neither one nor different. How do we know this? Let's try to discuss it. The wonderful essence (妙體, miaoti) is unmoving, cuts off all duality, and is apart from all phenomena. Those who have not penetrated the nature and attained realization cannot fathom its principle. The wonderful function (妙用, miaoyong) accords with conditions and responds to all kinds of things, falsely establishing illusory appearances that seem to have form. From the perspective of these forms and formlessness, they are not one. Moreover, function arises from essence, and function does not depart from essence; essence can give rise to function, and essence does not depart from function. From the perspective of this principle of non-separation, they are not different. For example, water takes wetness as its essence, and the essence is without movement; waves take movement as their appearance, arising because of the wind. The nature of water and the appearance of waves, movement and non-movement, are therefore not one. However, there is no water outside of waves, and no waves outside of water; the nature of wetness is the same, so they are not different. Similar to the above, the oneness and difference of essence and function can be understood.

The True Mind in Delusion

Someone asked: Everyone possesses the essence and function of the true mind, so why are sages and ordinary people different? The answer is: The true mind is originally the same in sages and ordinary people. Ordinary people's deluded mind (妄心, wangxin) clings to external objects, losing their own pure nature, and is thus obstructed by these objects. Therefore, the true mind cannot manifest. It is like the shadow of a tree in the dark, or a spring of water underground—it exists, but is not recognized. Therefore, the sutra says: 'Good son, it is like a clear and pure Mani jewel (摩尼寶珠, Mani baozhu), reflecting five colors, each appearing according to its direction. Those foolish people see the Mani jewel and think that it truly has five colors. Good son, the perfectly enlightened pure nature (圓覺淨性, yuanjue jingxing) manifests in body and mind, responding to each category accordingly. Those foolish people say that perfectly enlightened purity truly has such a body and mind.' The self-nature is also like this. The Zhaolun (肇論) says: 'Within heaven and earth, in the universe, there is a treasure hidden in the mountain of form.' This refers to the true mind in

纏也。又慈恩云。法身本有諸佛共同。凡夫由妄覆有而不覺。煩惱纏裹得如來藏名。裴公云。終日圓覺而未嘗圓覺者凡夫也。故知真心雖在塵勞不為塵勞所染。如白玉投泥其色不改也。

真心息妄

或曰。真心在妄則是凡夫。如何得出妄成聖耶。曰古云。妄心無處即菩提。生死涅槃本平等。經云。彼之眾生幻身滅故幻心亦滅。幻心滅故幻塵亦滅。幻塵滅故幻滅亦滅。幻滅滅故非幻不滅。譬如磨鏡垢盡明現。永嘉亦云。心是根法是塵。兩種猶如鏡上痕。痕垢盡時光始現。心法雙忘性即真。此乃出妄而成真也或曰。莊生云。心者其熱燋火。其寒凝冰。其疾俯仰之間。再撫四海之外。其居也淵而靜。其動也懸而天者。其惟人心乎。此莊生先說凡夫心不可治伏如此也。未審宗門以何法治妄心也。曰以無心法治妄心也。或曰。人若無心便同草木。無心之說請施方便。曰今云無心。非無心體名無心也。但心中無物名曰無心。如言空瓶。瓶中無物名曰空瓶。非瓶體無名空瓶也。故祖師云。汝但於心無事於事無心。自然虛而靈寂而妙。是此心旨也。據此則以無妄心非無真心妙用也。從來諸師說。做無心功夫類各不同。今總大義略明十種。一曰覺察。謂做功夫時。平常絕念堤防念起。一念才生便與覺破。妄念破覺后念不生。

【現代漢語翻譯】現代漢語譯本：纏，慈恩（人名，具體指慈恩大師窺基）說：『法身（Dharmakāya，佛的三身之一，指佛所證的真如法性）本來就存在，諸佛都是一樣的。凡夫因為虛妄的念頭覆蓋了本有的法身，所以不能覺悟。煩惱纏繞包裹著如來藏（Tathāgatagarbha，一切眾生皆具有的佛性），所以叫做纏。』裴休（唐朝宰相，著名佛教居士）說：『整天都在圓覺（perfect enlightenment），卻從未真正圓覺的人，就是凡夫。』所以要知道，真心雖然處在塵勞（worldly defilements）之中，卻不會被塵勞所污染，就像白玉投入泥中，它的顏色不會改變一樣。

真心息妄

有人問：『真心如果在妄念之中，那就是凡夫，如何才能去除妄念而成就聖人呢？』回答說：『古人說：妄心無處即菩提（Bodhi，覺悟），生死涅槃（Nirvana，寂滅）本來就是平等的。』經中說：『那些眾生的幻身滅除后，幻心也隨之滅除。幻心滅除后，幻塵（illusory dust）也隨之滅除。幻塵滅除后，幻滅也隨之滅除。幻滅滅除后，非幻（non-illusory）就不會滅除。』就像打磨鏡子，污垢去除乾淨后，光明就會顯現。永嘉禪師（唐代禪師，永嘉玄覺）也說：『心是根，法是塵，這兩種就像鏡子上的痕跡。痕跡污垢去除乾淨后，光明才開始顯現。心和法都忘記了，自性就顯現了。』這就是去除妄念而成就真心的道理。有人問：『莊子說：心，熱起來像燃燒的火焰，冷起來像凝結的冰霜，快起來在俯仰之間就能到達四海之外，靜下來深沉而寂靜，動起來像懸掛在天空一樣。這大概就是人心吧。』莊子首先說了凡夫的心是如此難以治理和降伏。不知道宗門（Zen school）用什麼方法來治理妄心呢？』回答說：『用無心法來治理妄心。』有人問：『人如果沒有心，就和草木一樣了。請您方便解釋一下無心之說。』回答說：『現在說的無心，不是沒有心體，而是說心中沒有事物，所以叫做無心。就像說空瓶，瓶中沒有東西，所以叫做空瓶，不是說瓶子的本體不存在，而叫做空瓶。』所以祖師說：『你只要在心中無事，在事上無心，自然就會虛空而靈妙，寂靜而玄妙。』這就是心的宗旨。根據這個道理，就是用沒有妄心來顯現沒有妄心的真心妙用。歷來的諸位老師所說的做無心功夫的方法各不相同，現在總括大義，略微說明十種。第一種叫做覺察。就是在做功夫的時候，平時斷絕念頭，堤防念頭生起。一個念頭剛一生起，就用覺悟來破除它。妄念破除后，後續的念頭就不會再生起。

【English Translation】 English version: 'Entanglement.' Furthermore, Ci En (Master Kuiji of Ci En Temple) said: 'The Dharmakāya (the Dharma body, one of the three bodies of the Buddha, referring to the true nature of suchness realized by the Buddha) is originally present and shared by all Buddhas. Ordinary beings, due to delusional thoughts covering the inherent Dharmakāya, are unable to awaken. Afflictions entangle and wrap the Tathāgatagarbha (the Buddha-nature inherent in all beings), hence the name 'entanglement'.' Pei Xiu (a prominent Buddhist layman and prime minister of the Tang Dynasty) said: 'Those who are constantly engaged in perfect enlightenment (perfect enlightenment) yet have never truly attained it are ordinary beings.' Therefore, know that although the true mind is amidst worldly defilements (worldly defilements), it is not tainted by them, just as white jade thrown into mud does not change its color.

Quelling Delusion with the True Mind

Someone asked: 'If the true mind is within delusion, then it is an ordinary being. How can one eliminate delusion and attain sainthood?' The answer is: 'The ancients said: 'Nowhere is the deluded mind, that is Bodhi (enlightenment); birth and death, Nirvana (extinction), are originally equal.' The Sutra says: 'When the illusory body of those beings is extinguished, the illusory mind is also extinguished. When the illusory mind is extinguished, the illusory dust (illusory dust) is also extinguished. When the illusory dust is extinguished, the illusory extinction is also extinguished. When the illusory extinction is extinguished, the non-illusory (non-illusory) will not be extinguished.' It is like polishing a mirror; when the dirt is removed, the light appears. Yongjia Zen Master (Zen Master Yongjia Xuanjue of the Tang Dynasty) also said: 'The mind is the root, the Dharma is the dust; these two are like marks on a mirror. When the marks and dirt are removed, the light begins to appear. When both mind and Dharma are forgotten, the true nature manifests.' This is the principle of eliminating delusion and attaining the true mind. Someone asked: 'Zhuangzi said: 'The mind, when hot, is like burning flames; when cold, it is like frozen ice; when fast, it can reach beyond the four seas in the blink of an eye; when still, it is deep and silent; when moving, it is like hanging in the sky. This is probably the human mind.' Zhuangzi first said that the mind of ordinary beings is so difficult to govern and subdue. I wonder what method the Zen school (Zen school) uses to govern the deluded mind?' The answer is: 'Use the method of no-mind to govern the deluded mind.' Someone asked: 'If a person has no mind, they would be like plants and trees. Please explain the saying of no-mind conveniently.' The answer is: 'The no-mind we are talking about now is not the absence of the mind's essence, but rather that there is nothing in the mind, so it is called no-mind. It's like saying an empty bottle; there is nothing in the bottle, so it is called an empty bottle, not that the bottle's body does not exist, but it is called an empty bottle.' Therefore, the Patriarch said: 'You only need to have nothing in your mind, and be without mind in affairs, and naturally it will be empty and spiritual, silent and wonderful.' This is the essence of the mind. According to this principle, it is to use the absence of a deluded mind to reveal the wonderful function of the true mind without delusion. The methods of cultivating no-mind spoken of by various teachers throughout history are different, but now, summarizing the general meaning, I will briefly explain ten types. The first is called awareness. That is, when practicing, usually cut off thoughts and guard against the arising of thoughts. As soon as a thought arises, use awareness to break it. After the deluded thought is broken, subsequent thoughts will not arise.

此之覺智亦不須用。妄覺俱忘名曰無心。故祖師云。不怕念起只恐覺遲。又偈云。不用求真唯須息見。此是息妄功夫也。二曰休歇。謂做功夫時。不思善不思惡。心起便休遇緣便歇。古人云。一條白練去。冷湫湫地去。古廟裡香爐去。直得絕廉纖離分別。如癡似兀方有少分相應。此休歇妄心功夫也。三泯心存境。謂做功夫時。於一切妄念俱息。不顧外境但自息心。妄心已息何害有境。即古人奪人不奪境法門也。故有語云。是處有芳草滿城無故人。又龐公云。但自無心於萬物。何妨萬物常圍繞。此是泯心存境息妄功夫也。四泯境存心。謂做功夫時。將一切內外諸境悉觀為空寂。只存一心孤標獨立。所以古人云。不與萬法為侶。不與諸塵作對。心若著境心即是妄。今既無境何妄之有。乃真心獨照不礙於道。即古人奪境不奪人也。故有語云。上園花已謝車馬尚駢闐。又云。三千劍客今何在。獨計莊周定太平。此是泯境存心息妄功夫也。五泯心泯境。謂做功夫時。先空寂外境。次滅內心。既內外心境俱寂。畢竟妄從何有。故灌溪云。十方無壁落四面亦無門。凈裸裸赤灑灑。即祖師人境兩俱奪法門也。故有語云。雲散水流去寂然天地空。又云。人牛俱不見正是月明時。此泯心泯境息妄功夫也。六存境存心。謂做功夫時。心住心位

【現代漢語翻譯】現代漢語譯本此種覺悟的智慧也不需要使用。虛妄的覺悟和念頭都忘記了，就叫做『無心』。所以祖師說：『不怕念頭生起，只怕覺悟太遲。』又有偈語說：『不用向外尋求真理，只需要停止主觀的見解。』這是止息虛妄的功夫。第二種方法叫做『休歇』。指的是在做功夫的時候，不去思善也不去思惡，念頭一生起就停止，遇到外緣就放下。古人說：『像一條潔白的絲帶飄然而去，冷冷清清地離去，像古廟裡的香爐一樣。』要做到完全斷絕細微的念頭和分別，像癡呆一樣，像木頭一樣，才能有少許相應。這是休歇妄心的功夫。第三種方法叫做『泯心存境』。指的是在做功夫的時候，對於一切虛妄的念頭都停止，不去顧及外在的境界，只是止息自己的心。虛妄的心已經止息了，又有什麼妨礙外境的存在呢？這就是古人所說的『奪人不奪境』的法門。所以有人說：『到處都有芬芳的草，滿城卻沒有故人。』又龐蘊居士說：『只要自己心中沒有執著，萬物圍繞著自己又有什麼妨礙呢？』這是泯滅內心，保留外境，止息虛妄的功夫。第四種方法叫做『泯境存心』。指的是在做功夫的時候，將一切內外諸境都觀想為空寂，只保留一顆心孤零零地獨立。所以古人說：『不與萬法為伴侶，不與諸塵作對。』心如果執著于外境，心就是虛妄的。現在既然沒有外境，哪裡還有虛妄呢？乃是真心獨自照耀，不妨礙於道。這就是古人所說的『奪境不奪人』。所以有人說：『上園的花已經凋謝，車馬仍然擁擠喧鬧。』又說：『當年的三千劍客如今在哪裡？只有莊周才能安定天下。』這是泯滅外境，保留內心，止息虛妄的功夫。第五種方法叫做『泯心泯境』。指的是在做功夫的時候，先空寂外在的境界，然後滅除內心的念頭。既然內外心境都寂滅了，那麼虛妄究竟從哪裡產生呢？所以灌溪禪師說：『十方沒有墻壁阻隔，四面也沒有門。』清凈裸露，赤條條的。這就是祖師『人境兩俱奪』的法門。所以有人說：『雲散了，水流走了，寂靜啊，天地空空蕩蕩。』又說：『人和牛都不見了，正是月光明亮的時候。』這是泯滅內心和外境，止息虛妄的功夫。第六種方法叫做『存境存心』。指的是在做功夫的時候，心安住在心的位置

【English Translation】 English version This awakened wisdom also need not be used. When deluded awareness and thoughts are both forgotten, it is called 'no-mind' (wuxin). Therefore, the Patriarch said: 'Not afraid of thoughts arising, only afraid of awakening being too late.' Also, a verse says: 'No need to seek truth, only need to cease views.' This is the effort of ceasing delusion. The second is called 'cessation' (xiuxie). It refers to, when doing practice, not thinking of good, not thinking of evil; when a thought arises, then cease it; when encountering conditions, then let go. The ancients said: 'Like a white silk ribbon going away, going away coldly and quietly, like an incense burner in an old temple.' One must directly cut off subtle thoughts and discriminations, like being foolish, like being wooden, then there is a slight correspondence. This is the effort of ceasing deluded mind. The third is called 'obliterating mind, preserving environment' (minxin cun jing). It refers to, when doing practice, all deluded thoughts cease, not regarding the external environment, but only ceasing one's own mind. When the deluded mind has ceased, what harm is there in having an environment? This is the 'seizing the person, not seizing the environment' (duo ren bu duo jing) Dharma gate of the ancients. Therefore, there is a saying: 'Everywhere there is fragrant grass, but in the whole city there are no old friends.' Also, Pang Gong (Layman Pang) said: 'If one's own mind is without attachment to all things, what harm is there in all things constantly surrounding one?' This is the effort of obliterating mind, preserving environment, and ceasing delusion. The fourth is called 'obliterating environment, preserving mind' (minjing cun xin). It refers to, when doing practice, regarding all internal and external environments as empty and still, only preserving one's mind as solitary and independent. Therefore, the ancients said: 'Not associating with the myriad dharmas, not opposing the various dusts.' If the mind is attached to the environment, the mind is deluded. Now that there is no environment, where does delusion come from? It is the true mind shining alone, not hindering the Tao. This is the 'seizing the environment, not seizing the person' (duo jing bu duo ren) of the ancients. Therefore, there is a saying: 'The flowers in the upper garden have already withered, but the carriages and horses are still crowded and noisy.' Also, it is said: 'Where are the three thousand swordsmen of the past? Only Zhuang Zhou (Chuang Tzu) can bring peace to the world.' This is the effort of obliterating environment, preserving mind, and ceasing delusion. The fifth is called 'obliterating mind, obliterating environment' (minxin minjing). It refers to, when doing practice, first emptying the external environment, then extinguishing the internal mind. Since both internal and external mind and environment are extinguished, where does delusion ultimately come from? Therefore, Guanxi (Zen Master Guanxi) said: 'The ten directions have no walls, the four sides also have no doors.' Pure, naked, and bare. This is the Patriarch's Dharma gate of 'seizing both person and environment' (ren jing liang ju duo). Therefore, there is a saying: 'The clouds have scattered, the water flows away, silently, heaven and earth are empty.' Also, it is said: 'Neither the person nor the ox is seen, it is precisely when the moon is bright.' This is the effort of obliterating mind and environment, and ceasing delusion. The sixth is called 'preserving environment, preserving mind' (cunjing cunxin). It refers to, when doing practice, the mind dwells in the position of the mind.

境住境位。有時心境相對。則心不取境。境不臨心各不相到。自然妄念不生。于道無礙故。經云。是法住法位世間相常住。即祖師人境俱不奪法門也。故有語云。一片月生海幾家人上樓。又云。山花千萬朵遊子不知歸。此是存境存心滅妄功夫也。七內外全體。謂做功夫時。于山河大地日月星辰內身外器。一切諸法同真心體。湛然虛明。無一毫異。大千沙界打成一片。更於何處得妄心來。所以肇法師云。天地與我同根。萬物與我同體。此是內外全體滅妄功夫也。八內外全用。謂做功夫時。將一切內外身心器界諸法。及一切動用施為。悉觀作真心妙用。一切心念才生便是妙用現前。既一切皆是妙用。妄心向甚麼處安著。故永嘉云。無明實性即佛性。幻化空身即法身。志公十二時歌云。平旦寅。狂機內隱道人身。坐臥不知元是道。只么忙忙受苦辛。此是內外全用息妄功夫也。九即體即用。謂做功夫時。雖冥合真體一味空寂。而於中內隱靈明乃體即用也。靈明中內隱空寂用即體也。故永嘉云。惺惺寂寂是惺惺妄想非。寂寂惺惺是無記寂寂非。既寂寂中不容無記。惺惺中不用亂想。所有妄心如何得生。此是即體即用滅妄功夫也。十透出體用。謂做功夫時。不分內外。亦不辨東西南北。將四方八面。只作一個大解脫門圓陀陀地。體

【現代漢語翻譯】現代漢語譯本境住境位：心安住于其境界，境安住于其位置。有時心與境相對，則心不執取外境，外境也不干擾內心，彼此互不相干。這樣，自然就不會產生虛妄的念頭，對於修道也就沒有障礙。所以經書上說：『是法住法位，世間相常住』，這就是祖師所傳的人境俱不奪的法門。所以有話說：『一片月生海，幾家人上樓。』又說：『山花千萬朵，遊子不知歸。』這便是儲存外境、儲存內心，從而滅除妄念的功夫。七、內外全體：指的是在做功夫的時候，將山河大地、日月星辰、內在的身體、外在的器物，一切諸法都看作與真心本體相同，都是湛然虛明，沒有絲毫差異。將整個大千世界都看作一片，那麼從哪裡還能生出妄心呢？所以肇法師說：『天地與我同根，萬物與我同體。』這就是內外全體，從而滅除妄念的功夫。八、內外全用：指的是在做功夫的時候，將一切內外身心、器世界諸法，以及一切的動用施為，都看作是真心的妙用。一切心念才一生起，便是妙用現前。既然一切都是妙用，妄心又安放在哪裡呢？所以永嘉禪師說：『無明實性即佛性，幻化空身即法身。』志公十二時歌中說：『平旦寅，狂機內隱道人身。坐臥不知元是道，只么忙忙受苦辛。』這就是內外全用，從而止息妄念的功夫。九、即體即用：指的是在做功夫的時候，雖然與真體冥合，達到一味空寂的境界，但其中內含靈明，這就是體即用。在靈明之中內含空寂，這就是用即體。所以永嘉禪師說：『惺惺寂寂是，惺惺妄想非。寂寂惺惺是，無記寂寂非。』既然在寂寂之中不容許無記，在惺惺之中不用亂想，那麼所有的妄心又如何能夠產生呢？這就是即體即用，從而滅除妄念的功夫。十、透出體用：指的是在做功夫的時候，不分內外，也不辨東西南北，將四面八方，都看作是一個大的解脫門，圓陀陀地，體

【English Translation】 English version Dwelling in the Realm, Residing in Position: The mind dwells in its realm, and the realm dwells in its position. Sometimes, when the mind and realm are in opposition, the mind does not grasp the realm, and the realm does not intrude upon the mind; they do not reach each other. Naturally, deluded thoughts do not arise, and there is no hindrance to the path. Therefore, the sutra says, 'This Dharma dwells in the Dharma position, and the worldly phenomena constantly abide.' This is the Dharma gate of the patriarchs where neither the person nor the realm is taken away. Hence, there is a saying: 'A single moon rises over the sea; how many families go upstairs?' And another saying: 'Thousands of mountain flowers bloom, but the wanderer does not know to return.' This is the effort of preserving the realm and preserving the mind, thereby extinguishing deluded thoughts. Seven, Inner and Outer as a Whole: This refers to, when practicing, regarding all phenomena—mountains, rivers, the great earth, the sun, moon, and stars, the inner body, and outer objects—as identical to the true mind's essence, all being clear and bright, without the slightest difference. The entire chiliocosm (Dàqiān Shājiè) [a vast cosmic system] is seen as a single piece. From where, then, can deluded thoughts arise? Therefore, Dharma Master Zhao (Zhào Fǎshī) [a famous Buddhist scholar] said, 'Heaven and earth share the same root with me, and all things share the same body with me.' This is the effort of inner and outer as a whole, thereby extinguishing deluded thoughts. Eight, Inner and Outer Fully Utilized: This refers to, when practicing, regarding all inner and outer body and mind, the realm of objects, and all actions and behaviors as the wonderful function of the true mind. The moment a thought arises, it is the manifestation of wonderful function. Since everything is wonderful function, where can deluded thoughts be placed? Therefore, Yongjia (Yǒngjiā) [Yongjia Xuanjue, a Chan Buddhist monk] said, 'The real nature of ignorance is the Buddha-nature, and the illusory empty body is the Dharma-body.' The Song of the Twelve Hours by Zhigong (Zhìgōng) [a Chan Buddhist monk] says, 'At dawn, the hour of Yin, the mad machine is hidden within the body of a Daoist. Sitting and lying, unaware that this is the Way, just busily suffering.' This is the effort of fully utilizing inner and outer, thereby ceasing deluded thoughts. Nine, Identity of Essence and Function: This refers to, when practicing, although merging with the true essence and reaching a state of pure emptiness, there is an inner luminosity within it; this is essence as function. Within the luminosity, there is an inner emptiness; this is function as essence. Therefore, Yongjia (Yǒngjiā) [Yongjia Xuanjue, a Chan Buddhist monk] said, 'Vigilant stillness is, vigilant deluded thoughts are not. Still vigilance is, unmindful stillness is not.' Since unmindfulness is not allowed in stillness, and random thoughts are not used in vigilance, how can any deluded thoughts arise? This is the effort of the identity of essence and function, thereby extinguishing deluded thoughts. Ten, Transcending Essence and Function: This refers to, when practicing, not distinguishing between inner and outer, nor discerning east, west, south, or north, regarding all directions as a single great gate of liberation, round and complete, the essence

用不分無分毫滲漏。通身打成一片。其妄何處得起。古人云。通身無縫罅上下忒團欒。是乃透出體用滅妄功夫也。已上十種做功夫法不須全用。但得一門功夫成就。其妄自滅真心即現。隨根宿習曾與何法有緣即便習之。此之功夫乃無功之功。非有心功力也。此個休歇妄心法門最緊要故。偏多說無文繁也。

真心四儀

或曰。前說息妄未審但只坐習。亦通行住等耶。曰經論多說坐習。所以易成故。亦通行住等。久漸成純熟故。起信論云。若修止者。住于靜處端坐正意。不依氣息。不依形色。不依于空。不依地水火風。乃至不依見聞覺知。一切諸想隨念皆除。亦遣除想。以一切法本來無想。唸唸不生唸唸不滅。亦不得隨心外念境界后以心除心。心若馳散即當收來住于正念。是正念者。當知唯心無外境界。即復此心亦無自相。唸唸不可得。若從坐起去來進止有所施作。於一切時常念方便隨順觀察。久習純熟其心得住。以心住故漸漸猛利。隨順得入真如三昧。深伏煩惱信心增長。速成不退。唯除疑惑不信誹謗重罪業障我慢懈怠。如是等人所不能入。據此則通四儀也。圓覺經云。先依如來奢摩他行。堅持禁戒。安處徒眾。宴坐靜室。此初習也。永嘉云。行亦禪坐亦禪。語默動靜體安然。據此亦通四儀耳。總論功力坐

【現代漢語翻譯】現代漢語譯本：要做到不留一絲一毫的縫隙和滲漏，將全身心打成一片。這樣，虛妄從何處生起呢？古人說：『通身上下沒有一絲縫隙，極其圓融。』這才是透徹體悟本體和作用，滅除虛妄的功夫。以上這十種做功夫的方法不必全部採用，只要有一門功夫成就，虛妄自然消滅，真心就會顯現。根據個人的根器、宿世的習氣，曾經與哪種法門有緣，就修習哪種法門。這種功夫是無功之功，不是有意的功力。這個止息妄心的法門最為重要，所以才多說了些，文字顯得繁瑣。

真心四儀

有人問：前面所說的止息妄念，不知道只是坐禪修習，還是在行走、站立等日常活動中也適用？回答說：經論中大多說的是坐禪修習，因為這樣容易成就。但行走、站立等也適用，時間長了，功夫就漸漸純熟了。起信論中說：『如果修習止禪，就應該住在安靜的地方，端身正坐，集中意念。不要依賴氣息，不要依賴形色，不要依賴於空，不要依賴地、水、火、風，乃至不要依賴見、聞、覺、知。一切念頭都隨之消除，也要遣除消除念頭的想法，因為一切法本來就沒有念頭，唸唸不生，唸唸不滅。也不要用外在的念頭來除掉心中的念頭，如果心散亂了，就應當收回來，安住在正念上。這個正念，應當知道唯有心，沒有外在的境界。即使是這個心，也沒有自己的相狀，唸唸都不可得。如果從座位上起來，去、來、進、止，有所作為，在一切時候都要常常唸誦方便法門，隨順觀察。長久練習純熟，心就能安住。因為心安住了，功夫就漸漸猛利，隨順就能進入真如三昧，深深地降伏煩惱，信心增長，迅速成就，永不退轉。只有那些疑惑、不信、誹謗、罪業深重、我慢、懈怠的人，不能進入這種境界。』根據這段經文，止觀適用於行、住、坐、臥四種儀態。圓覺經中說：『首先依靠如來的奢摩他行，堅持禁戒，安頓徒眾，在安靜的房間里靜坐。』這是最初的修習方法。永嘉禪師說：『行走也是禪，坐著也是禪，言語、沉默、動、靜，身體都安然自在。』根據這段話，也適用於行、住、坐、臥四種儀態。總的來說，功夫在坐禪時...

【English Translation】 English version: To achieve a state without any gaps or leakage, one must integrate the entire being into a unified whole. Where, then, can delusion arise? The ancients said, 'The entire body is without seams, utterly complete and round.' This is the skill of thoroughly understanding the essence and function, and eradicating delusion. The above ten methods of practice need not be employed in their entirety; achieving mastery in just one is sufficient. Delusion will naturally cease, and the true mind will manifest. According to one's inherent capacity, past habits, and affinity with a particular Dharma, one should practice that Dharma. This practice is effortless effort, not intentional exertion. This method of ceasing deluded thoughts is of utmost importance, hence the extensive explanation and seemingly verbose text.

The Four Modes of the True Mind

Someone asks: Regarding the aforementioned cessation of delusion, is it only applicable to seated meditation, or does it also apply to walking, standing, and other activities? The answer is: The sutras and treatises mostly discuss seated meditation because it is easier to achieve results. However, it also applies to walking, standing, and so on. With prolonged practice, it gradually becomes pure and refined. The Awakening of Faith in the Mahayana states: 'If one cultivates cessation, one should dwell in a quiet place, sit upright with correct intention, not relying on the breath, not relying on form and color, not relying on emptiness, not relying on earth, water, fire, or wind, and not even relying on seeing, hearing, awareness, or knowledge. All thoughts should be eliminated as they arise, and even the thought of eliminating thoughts should be discarded, because all dharmas are originally without thought, arising and ceasing in every moment. One should also not use external thoughts to eliminate internal thoughts. If the mind wanders, one should gather it back and abide in right mindfulness. This right mindfulness should be understood as the mind alone, without external realms. Even this mind has no self-nature, and is unattainable in every moment. If one rises from the seat, going, coming, advancing, or stopping, in all activities one should constantly contemplate and observe with skillful means. With prolonged and skillful practice, the mind will abide. Because the mind abides, the practice will gradually become vigorous, and one will be able to enter the Samadhi of Suchness, deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression. Only those with doubt, disbelief, slander, heavy karmic obstacles, arrogance, or laziness are unable to enter this state.' According to this passage, cessation and contemplation apply to all four modes of conduct: walking, standing, sitting, and lying down. The Surangama Sutra states: 'First, rely on the Tathagata's Samatha practice, uphold the precepts, settle the Sangha, and sit quietly in a secluded room.' This is the initial practice. Yongjia Xuanjue said: 'Walking is also Zen, sitting is also Zen, speaking, silence, movement, and stillness, the body is at ease.' According to this, it also applies to all four modes of conduct. In general, the effort in seated meditation...

尚不能息心。況行住等豈能入道耶。若是用得純熟底人。千聖興來驚不起。萬般魔妖不回顧。豈況行住坐中不能做功夫也。如人慾仇恨於人。乃至行住坐臥飲食動用。一切時中不能忘了。欲愛樂於人亦復如是。且憎愛有心中事。尚于有心中容得。今做功夫是無心事。又何疑四儀中不常現前耶。只恐不信不為。若為若信則威儀中道必不失也。

真心所在

或曰。息妄心而真心現矣。然則真心體用今在何處。曰真心妙體遍一切處。永嘉云。不離當處常湛然。覓即知君不可見。經云。虛空性故。常不動故。如來藏中無起滅故。大法眼云。處處菩提路頭頭功德林。此即是體所在也。真心妙用隨感隨現。如谷應聲。法燈云。今古應無墜。分明在目前。片云生晚谷。孤鶴下遙天。所以魏府元華嚴云。佛法在日用處。在行住坐臥處。喫茶吃飯處。語言相問處。所作所為舉心動念。又卻不是也。故知體則遍一切處。悉能起用。但因緣有無不定故。妙用不定耳。非無妙用也。修心之人慾入無為海度諸生死。莫迷真心體用所在也。

真心出死

或曰。嘗聞見性之人出離生死。然往昔諸祖是見性人。皆有生有死。今現見世間修道之人有生死事。如何云出生死耶。曰生死本無妄計為有。如人病眼見空中華。或無病人說

無空花。病者不信。目病若無空花自滅。方信花無。只花未滅其花亦空。但病者妄執為花。非體實有也。如人妄認生死為有。或無生死人告云。本無生死。彼人一朝妄息生死自除。方知生死本來是無。只生死未息時亦非實有。以妄認生死有故。經云。善男子。一切眾生從無始來種種顛倒。猶如迷人四方易處。妄認四大為自身相。六塵緣影為自心相。譬彼病目見空中花。乃至如眾空花滅于虛空。不可說言有定滅處。何以故。無生處故。一切眾生於無生中妄見生滅。是故說名輪轉生死據此經文。信知達悟圓覺真心本無生死。今知無生死。而不能脫生死者。功夫不到故也。故教中說。庵婆女問文殊云。明知生是不生之法。為甚麼被生死之所流。文殊云。其力未充故。後有進山主。問修山主云。明知生是不生之法。為甚麼卻被生死之所流。修云。筍畢竟成竹去。如今作篾使得么。所以知無生死不如體無生死。體無生死不如契無生死。契無生死不如用無生死。今人尚不知無生死。況體無生死契無生死用無生死耶。故認生死者不信無生死法。不亦宜乎。

真心正助

或曰。如前息妄真心現前。且如妄未息時。但只歇妄做無心功夫。更有別法可對治諸妄耶。曰正助不同也。以無心息妄為正。以習眾善為助。譬如明鏡為塵

【現代漢語翻譯】現代漢語譯本：沒有虛空的花朵（空花）。有病的人不相信。如果眼睛的疾病好了，虛空的花朵自然消失，他們才會相信花朵本不存在。只是因為花朵還沒有消失，所以認為花朵是存在的，但這花朵也是虛幻的。只是生病的人錯誤地執著地認為它是真實存在的，並非本體真實存在。就像人們錯誤地認為生死是真實存在的。如果有人告訴他們，本來就沒有生死，他們一旦停止妄想，生死自然消除，才會明白生死本來就是不存在的。只是在生死沒有停止的時候，它也不是真實存在的，因為錯誤地認為生死是存在的。所以經書上說：『善男子，一切眾生從無始以來，種種顛倒，就像迷路的人在四個方向上弄錯了位置，錯誤地認為四大（地、水、火、風）是自身的形象，六塵（色、聲、香、味、觸、法）的緣影是自己的心相。譬如眼睛有病的人看見空中的花朵，乃至如同虛空中的花朵消失在虛空中，不能說它有一個固定的消失之處。為什麼呢？因為它沒有產生的地方。一切眾生在沒有生滅的本性中錯誤地看見生滅，所以叫做輪轉生死。』根據這段經文，可以相信，通達領悟圓覺真心本來就沒有生死。現在知道沒有生死，卻不能脫離生死，是因為功夫不到家的緣故。所以教義中說，庵婆女問文殊菩薩說：『明明知道生是不生之法，為什麼還會被生死所流轉？』文殊菩薩說：『因為你的力量還不夠。』後來有進山主，問修山主說：『明明知道生是不生之法，為什麼卻被生死所流轉？』修山主說：『竹筍畢竟會長成竹子，現在把它做成竹篾可以嗎？』所以知道沒有生死，不如體悟沒有生死；體悟沒有生死，不如契入沒有生死；契入沒有生死，不如運用沒有生死。現在的人尚且不知道沒有生死，更何況體悟沒有生死、契入沒有生死、運用沒有生死呢？所以，執著于生死的人不相信沒有生死的法，不也是很正常的嗎？

真心正助

或者有人問：如果像前面所說，停止妄想，真心就會顯現。那麼在妄想還沒有停止的時候，只是停止妄想，做無心的功夫，還有其他的方法可以對治各種妄想嗎？回答說：正行和助行是不同的。以無心來停止妄想是正行，以修習各種善事是助行。譬如明亮的鏡子被灰塵所覆蓋。

【English Translation】 English version: There are no empty flowers (kong hua). The sick do not believe it. If the eye disease is cured, the empty flowers will naturally disappear, and then they will believe that the flowers never existed. It's just that because the flowers have not disappeared, they think the flowers exist, but these flowers are also illusory. It's just that the sick person mistakenly clings to it as real, not that the substance actually exists. It's like people mistakenly believe that birth and death are real. If someone tells them that there is originally no birth and death, once they stop delusion, birth and death will naturally be eliminated, and then they will understand that birth and death are originally non-existent. It's just that when birth and death have not stopped, it is also not real, because they mistakenly believe that birth and death exist. Therefore, the scriptures say: 'Good men, all sentient beings have been upside down in various ways since beginningless time, just like a lost person who has mistaken the position in the four directions, mistakenly thinking that the four elements (earth, water, fire, wind) are the image of themselves, and the shadows of the six dusts (rupa, sabda, gandha, rasa, sparsa, dharma) are the image of their own minds. For example, a person with diseased eyes sees flowers in the air, and even as the empty flowers disappear in the void, it cannot be said that it has a fixed place of disappearance. Why? Because it has no place of origin. All sentient beings mistakenly see birth and death in the nature of no birth and death, so it is called the cycle of birth and death.' According to this passage, it can be believed that understanding and realizing the perfect enlightenment true mind originally has no birth and death. Now knowing that there is no birth and death, but not being able to escape birth and death, is because the effort is not enough. Therefore, the teachings say that Ambapali asked Manjusri Bodhisattva: 'Clearly knowing that birth is the law of non-birth, why is it still subject to the flow of birth and death?' Manjusri Bodhisattva said: 'Because your strength is not enough.' Later, there was Jinshan Master who asked Xiu Shan Master: 'Clearly knowing that birth is the law of non-birth, why is it still subject to the flow of birth and death?' Xiu Shan Master said: 'Bamboo shoots will eventually grow into bamboo, can you make it into bamboo strips now?' Therefore, knowing that there is no birth and death is not as good as realizing no birth and death; realizing no birth and death is not as good as entering into no birth and death; entering into no birth and death is not as good as using no birth and death. Now people don't even know that there is no birth and death, let alone realize no birth and death, enter into no birth and death, and use no birth and death? Therefore, it is normal for those who cling to birth and death not to believe in the law of no birth and death.

True Mind and Auxiliary Practices

Or someone may ask: If, as mentioned earlier, delusion ceases and the true mind appears, then when delusion has not yet ceased, just stopping delusion and doing the effort of no-mind, are there other methods to counteract various delusions? The answer is: the main practice and auxiliary practices are different. Using no-mind to stop delusion is the main practice, and cultivating various good deeds is the auxiliary practice. For example, a bright mirror is covered by dust.

所覆。雖以手力揩拭。要須妙藥磨瑩光始現也。塵垢煩惱也。手力無心功也。磨藥眾善也。鏡光真心也。起信論云。複次信成就發心者。發何等心。略有三種。云何為三。一者直心。正念真如法故。二者深心。集一切善行故。三者大悲心。欲拔一切眾生苦故。問曰。上說法界一相佛體無二。何故不唯念真如。復假求學諸善也。答曰。譬如大摩尼寶體性明凈而有礦穢之垢。若人雖念寶性。不以方便種種磨治終無得凈。以垢無量遍一切法故。修一切善行。如是真如之法體性空凈。而有無量煩惱染垢。若人雖念真如。不以方便種種熏習亦無得凈。以垢無量遍一切法故。修一切善行以為對治。若人修行一切善法。自然歸順真如法故。據此所論。以休歇妄心為正。修諸善法為助。若修善時與無心相應不取著因果。若取因果便落凡夫人天報中。難證真如不脫生死。若與無心相應乃是證真如方便脫生死之要術。兼得廣大福德。金剛般若經云。須菩提。菩薩無住相佈施其福德不可思量。今見世人有參學者。才知有個本來佛性。乃便自恃天真不習眾善豈只于真心不達。亦乃翻成懈怠。惡道尚不能免。況脫生死。此見大錯也。

真心功德

或曰。有心修因不疑功德矣。無心修因功德何來。曰有心修因得有為果。無心為因顯性功

【現代漢語翻譯】現代漢語譯本：答：即使是用手去擦拭鏡子，也必須要用好的藥來磨，光亮才能顯現出來。這裡的『塵垢』比喻煩惱，『手力』比喻無心的功用，『磨藥』比喻各種善行，『鏡光』比喻真心。《起信論》中說：『其次，信心成就而發心的人，發的是什麼心呢？大概有三種。哪三種呢？一是直心，因為正念真如之法；二是深心，因為積聚一切善行；三是大悲心，想要拔除一切眾生的痛苦。』問：上面說法界是一個相，佛的本體沒有二致，為什麼不只念真如，還要假借學習各種善行呢？答：譬如大的摩尼寶珠（Mani jewel，如意寶珠，能滿足人們願望的寶珠），其本體性質明凈，但有礦藏雜質的污垢。如果人只是念寶珠的性質，不用各種方法磨礪整治，終究不能得到清凈，因為污垢無量，遍及一切法。所以要修一切善行。如此，真如之法的本體性質空寂清凈，但有無量的煩惱染污。如果人只是念真如，不用各種方法熏習，也不能得到清凈，因為污垢無量，遍及一切法。所以要修一切善行來作為對治。如果人修行一切善法，自然歸順真如之法。根據以上所說，以止息妄心為根本，修習各種善法為輔助。如果修善時與無心相應，不執著于因果。如果執著于因果，便會落入凡夫或人天的果報中，難以證得真如，不能脫離生死。如果與無心相應，才是證得真如的方便，脫離生死的要訣，同時還能獲得廣大的福德。《金剛般若經》（Vajra Prajna Sutra，又稱《金剛經》，佛教經典）中說：『須菩提（Subhuti，佛陀的弟子之一），菩薩不住相佈施，其福德不可思量。』現在看到世間有參禪學佛的人，才知有個本來佛性，就自恃天真，不學習各種善行，豈止是對真心不通達，也因此反而變得懈怠，惡道尚且不能避免，更何況是脫離生死？這種見解大錯特錯。真心功德或者問：有心修因，不懷疑有功德。無心修因，功德從何而來？答：有心修因，得到有為的果報；無心為因，顯現自性功德。

【English Translation】 English version: Answer: Even if one wipes a mirror with their hand, it is still necessary to use a wonderful medicine to polish it before the light can appear. Here, 'dust and grime' are metaphors for afflictions, 'hand strength' is a metaphor for the function of no-mind, 'polishing medicine' is a metaphor for various good deeds, and 'mirror light' is a metaphor for the true mind. The Awakening of Faith (起信論) says: 'Furthermore, those who develop faith and generate the aspiration [for enlightenment], what kind of mind do they generate? There are roughly three kinds. What are the three? First, the straight mind, because of correct mindfulness of the Suchness Dharma; second, the deep mind, because of accumulating all good deeds; third, the great compassionate mind, wanting to remove the suffering of all sentient beings.' Question: Above, it was said that the Dharma Realm is a single aspect, and the Buddha's essence is without duality. Why not just be mindful of Suchness, and instead rely on learning various good deeds? Answer: For example, a great Mani jewel (Mani jewel, a wish-fulfilling jewel that can satisfy people's desires), its essential nature is bright and pure, but it has the impurities of mineral ore. If a person only thinks about the nature of the jewel, without using various methods to polish and refine it, they will never be able to obtain purity, because the impurities are immeasurable and pervade all dharmas. Therefore, one must cultivate all good deeds. Similarly, the essential nature of the Dharma of Suchness is empty and pure, but it has immeasurable afflictions and defilements. If a person only thinks about Suchness, without using various methods to cultivate and purify it, they will not be able to obtain purity, because the impurities are immeasurable and pervade all dharmas. Therefore, one must cultivate all good deeds as a countermeasure. If a person cultivates all good dharmas, they will naturally return to the Dharma of Suchness. According to what has been said above, stopping the deluded mind is fundamental, and cultivating various good deeds is auxiliary. If one cultivates good deeds while being in accordance with no-mind, one does not cling to cause and effect. If one clings to cause and effect, one will fall into the karmic rewards of ordinary beings or humans and gods, making it difficult to realize Suchness and escape from birth and death. If one is in accordance with no-mind, then it is a convenient means to realize Suchness, the key to escaping from birth and death, and at the same time, one can obtain vast merit and virtue. The Diamond Sutra (金剛般若經, Vajra Prajna Sutra, a Buddhist scripture) says: 'Subhuti (Subhuti, one of the Buddha's disciples), a Bodhisattva who gives without dwelling on appearances, their merit and virtue is immeasurable.' Now, seeing people in the world who practice Chan Buddhism, they only know that there is an inherent Buddha-nature, and then they rely on their innate nature and do not learn various good deeds. Not only do they not understand the true mind, but they also become lazy. They cannot even avoid the evil paths, let alone escape from birth and death? This view is a big mistake. Merit and Virtue of the True Mind Or one might ask: If one cultivates causes with the mind, there is no doubt about merit and virtue. If one cultivates causes without the mind, where does the merit and virtue come from? Answer: Cultivating causes with the mind results in conditioned rewards; cultivating causes without the mind manifests the merit and virtue of one's own nature.

德。此諸功德本來自具。妄覆不顯。今既妄除功德現前。故永嘉云。三身四智體中圓。八解六通心地印。乃是體中自具性功德也。古頌。若人靜坐一須臾勝造恒沙七寶塔。寶塔畢竟化為塵。一念凈心成正覺。故知無心功大於有心也。洪州水潦和尚參馬祖問。如何是西來的的意。被馬祖一踏踏到。忽然發悟起來撫掌。大笑云。也大奇也大奇。百千三昧無量妙義。只向一毛頭上便一時識得根源去。乃作禮而退。據此則功德不從外來。本自具足也。四祖謂懶融禪師曰。夫百千法門同歸方寸。河沙功德總在心源。一切戒門定門慧門神通變化。悉自具足不離汝心據祖師語。無心功德甚多。但好事相功德者。于無心功德自不生信耳。

真心驗功

或曰。真心現前如何知是真心成熟無礙也。曰學道之人已得真心現前時。但習氣未除。若遇熟境有時失念。如牧牛雖調到牽拽隨順處。猶不敢放了鞭繩。直待心調步穩趕趁入苗稼中不傷苗稼。方敢撒手也。到此地步便不用牧童鞭繩。自然無傷苗稼。如道人得真心后。先且用功保養。有大力用方可利生。若驗此真心時。先將平生所愛底境。時時想在面前。如依前起憎愛心。則道心未熟。若不生憎愛心。是道心熟也。雖然如此成熟。猶未是自然不起憎愛。又再驗心。若遇憎愛境時。

【現代漢語翻譯】現代漢語譯本：德。這些功德本來就自身具備，只是被虛妄覆蓋而不能顯現。現在既然除去了虛妄，功德自然顯現於眼前。所以永嘉禪師說：『三身四智，體中圓滿；八解六通，心地印證。』這都是本體中自身具備的自性功德啊。古人有詩說：『若人一須臾，勝造恒沙七寶塔。寶塔畢竟化為塵，一念凈心成正覺。』所以說無心的功德大於有心。洪州水潦和尚參拜馬祖，問：『如何是西來的的意？』被馬祖一腳踏到，忽然開悟，起來拍手大笑說：『也太奇了，也太奇了！百千三昧，無量妙義，只向一毛頭上便一時識得根源去。』於是作禮而退。據此看來，功德不是從外而來，而是自身本來就具備的。四祖對懶融禪師說：『百千法門，同歸方寸；河沙功德，總在心源。一切戒門、定門、慧門、神通變化，悉自具足，不離汝心。』根據祖師的話，無心的功德非常多，只是那些喜歡追求有為功德的人，對於無心的功德自然不會生起信心罷了。

真心驗功

或者有人問：『真心現前，如何知道是真心成熟無礙呢？』回答說：『學道之人已經得到真心現前的時候，只是習氣還沒有去除。如果遇到熟悉的境界，有時還會失去正念。就像牧牛一樣，雖然已經調伏到牽拽隨順的程度，還是不敢放鬆鞭繩。要等到心調伏得穩當，趕著牛進入稻田里也不傷害莊稼，才敢撒手。』到了這種地步，便不需要牧童的鞭繩，自然不會傷害莊稼。如同修道人得到真心后，先要用功保養，有很大的力量才能利益眾生。如果要驗證這個真心，先將平生所喜愛的事物，時時想在面前。如果仍然生起憎恨或喜愛的念頭，就說明道心還沒有成熟。如果不生起憎恨或喜愛的念頭，就說明道心成熟了。雖然如此成熟，還不是自然不起憎愛，還要再次驗證心。如果遇到憎恨或喜愛的境界時，

【English Translation】 English version: Virtue. These merits are inherently possessed, but obscured by delusion and not manifest. Now that delusion is removed, merits naturally appear before us. Therefore, Yongjia (Yongjia Xuanjue, a Chan Buddhist monk) said, 'The three bodies (Trikaya, the three aspects of the Buddha), the four wisdoms (four types of wisdom attained by a Buddha) are perfectly complete within the essence; the eight liberations (eight stages of meditative absorption) and six supernatural powers (abilities attained through advanced meditation) are imprinted on the mind-ground.' These are all the inherent self-nature merits possessed within the essence. An ancient verse says, 'If a person, for even a moment, surpasses building countless seven-jeweled stupas as numerous as the sands of the Ganges. Stupas ultimately turn to dust, but a single thought of pure mind achieves perfect enlightenment.' Therefore, know that the merit of no-mind is greater than the merit of mind. Monk Shuilao of Hongzhou (a Chan monk) consulted Mazu (Mazu Daoyi, an influential Chan Buddhist teacher), asking, 'What is the meaning of the coming from the West?' He was kicked by Mazu, and suddenly awakened, clapping his hands and laughing, saying, 'How wondrous, how wondrous! Hundreds of thousands of samadhis (states of meditative absorption), countless wonderful meanings, are all recognized at once from the tip of a single hair.' Then he bowed and withdrew. According to this, merit does not come from outside, but is inherently complete within oneself. The Fourth Patriarch (Daoxin, the Fourth Patriarch of Chan Buddhism) said to Zen Master Lanrong (a Chan Buddhist monk), 'The hundreds of thousands of Dharma gates all return to the square inch (the mind); the merits as numerous as the sands of the Ganges are all within the source of the mind. All the precepts, samadhi, wisdom, supernatural powers, and transformations are fully possessed within yourself, inseparable from your mind.' According to the words of the Patriarchs, the merit of no-mind is very great, but those who like to pursue meritorious deeds with intention naturally do not generate faith in the merit of no-mind.

Verifying the Merit of True Mind

Someone might ask, 'When true mind manifests, how do we know that true mind is mature and unhindered?' I reply, 'When a practitioner has already attained the manifestation of true mind, but the habitual tendencies have not yet been removed, if encountering familiar circumstances, one may sometimes lose mindfulness. Like herding a cow, even if it has been trained to the point of being compliant and obedient, one still does not dare to release the whip. Only when the mind is trained to be stable, and the cow can be driven into the rice paddies without damaging the crops, does one dare to let go.' Reaching this stage, one no longer needs the herdsman's whip, and naturally the crops will not be damaged. Similarly, after a practitioner attains true mind, one must first diligently nurture it. Only with great strength can one benefit sentient beings. If you want to verify this true mind, first bring to mind the things you have loved most in your life. If you still generate feelings of hatred or love, then the mind of the Way is not yet mature. If you do not generate feelings of hatred or love, then the mind of the Way is mature. Even if it is so mature, it is still not naturally free from hatred and love, and you must verify the mind again. If you encounter circumstances of hatred or love,

特然起憎愛心令取憎愛境界。若心不起是心無礙。如露地白牛不傷苗稼也。古有呵佛罵祖者。是與此心相應今見才入宗門。未知道之遠近。便學呵佛罵祖者。太早計也。

真心無知

或曰。真心與妄心對境時。如何辨別真妄耶。曰妄心對境有知。而知于順違境起貪瞋心。又于中容境起癡心也。既于境上起貪瞋癡三毒。足見是妄心也。祖師云。逆順相爭是為心病。故知對於可不可者是妄心也。若真心者無知而知。平懷圓照故異於草木。不生憎愛故異於妄心。即對境虛明不憎不愛。無知而知者真心故。肇論云。夫聖心者。微妙無相不可為有。用之彌勤不可為無。乃至非有故知而無知。非無故無知而知。是以無知即知。無以言異於聖人心也。又妄心在有著有在無著無。常在二邊不知中道。永嘉云。舍妄心取真理。取捨之心成巧偽。學人不了用修行。深成認賊將為子。若是真心居有無而不落有無。常處中道故。祖師云。不逐有緣勿住空忍。一種平懷泯然自盡。肇論云。是以聖人處有不有。居無不無。雖不取于有無。然不捨于有無。所以和光塵勞周旋五趣。寂然而往怕爾而來。恬淡無為而無不為。此說聖人垂手為人。周旋五趣接化眾生。雖往來而無往來相。妄心不爾。故真心妄心不同也。又真心乃平常心也。妄心乃

【現代漢語翻譯】現代漢語譯本如果突然生起憎恨和喜愛的念頭，就會被憎恨和喜愛的境界所束縛。如果心中不產生這些念頭，心就沒有任何阻礙，就像在空曠地上自由自在的白牛，不會傷害田里的莊稼一樣。古時候有人呵斥佛、謾罵祖師，是因為他們的心與這種無礙的境界相應。現在看到一些人剛入門，還沒弄清楚佛法的深淺，就學著呵斥佛、謾罵祖師，實在是太急於求成了。

真心無知

有人問：『真心和妄心面對外境時，如何分辨真妄呢？』回答說：『妄心面對外境時，會產生分別知，對於順意的境界產生貪心，對於違逆的境界產生嗔恨心，對於不好不壞的境界產生愚癡心。』既然對外境產生貪嗔癡這三種毒素，就足以證明這是妄心。祖師說：『順境和逆境相互爭鬥，這就是心病。』所以，要知道對於『可』和『不可』的分別，都是妄心。如果是真心，則是無知而知，以平和的心懷圓滿地照亮一切，所以不同於草木；不產生憎恨和喜愛，所以不同於妄心。即使面對外境，也是虛明澄澈，不憎恨也不喜愛。無知而知，這就是真心。肇論說：『聖人的心，微妙而沒有形相，不能說它有；運用它卻更加勤勉，又不能說它沒有。』乃至非有非無，所以知而無知，無知而知。因此，無知就是知，沒有什麼可以用來區別于聖人的心。』另外，妄心執著于有，就在有上執著；執著于無，就在無上執著，常常處在兩個極端，不知道中道。永嘉禪師說：『捨棄妄心而追求真理，這種取捨之心就成了虛偽。學人如果不明白這個道理而修行，就會深深地陷入認賊作父的境地。』如果是真心，處於有和無之中，卻不落入有和無的任何一邊，常常處於中道。所以，祖師說：『不要追逐外在的因緣，也不要停留在空無的忍耐中，一種平和的心懷，自然而然地消泯一切。』肇論說：『因此，聖人處於有，卻不執著于有；處於無，卻不執著于無。雖然不取著于有無，然而也不捨棄有無。』所以，和光同塵，周旋於五道之中，寂靜地離去，忽然又到來，恬淡無為，卻無所不為。』這是說聖人垂手接引世人，周旋於五道之中，接引教化眾生，雖然往來卻沒有任何往來的相狀。妄心不是這樣，所以真心和妄心是不同的。另外，真心就是平常心，妄心就是

【English Translation】 English version If hateful or loving thoughts suddenly arise, one becomes bound by the realms of hatred and love. If such thoughts do not arise in the mind, the mind is without obstruction, like a white cow freely roaming in an open field, not harming the crops. In ancient times, some scolded the Buddha and reviled the Patriarchs because their minds were in accord with this unobstructed state. Now, some people, having just entered the gate of Zen, without understanding the depth of the Dharma, imitate scolding the Buddha and reviling the Patriarchs, which is too hasty.

True Mind is Without Knowing

Someone asked: 'When the True Mind and the Deluded Mind encounter external objects, how can one distinguish between the true and the false?' The answer is: 'When the Deluded Mind encounters external objects, it generates discriminating knowledge. It gives rise to greed towards agreeable objects, anger towards disagreeable objects, and ignorance towards neutral objects.' Since it generates the three poisons of greed, anger, and ignorance towards external objects, it is sufficient to prove that it is the Deluded Mind. The Patriarch said: 'The conflict between favorable and unfavorable circumstances is a disease of the mind.' Therefore, know that the discrimination between 'acceptable' and 'unacceptable' is the Deluded Mind. If it is the True Mind, it is knowing without knowing, illuminating everything with a peaceful mind, thus differing from plants and trees; it does not generate hatred or love, thus differing from the Deluded Mind. Even when facing external objects, it is clear and bright, without hatred or love. Knowing without knowing, this is the True Mind. The Zhao Lun (Treatise of Zhao) says: 'The mind of a sage is subtle and without form, one cannot say it exists; yet the more it is used, the more diligent one becomes, so one cannot say it does not exist.' It is neither existent nor non-existent, therefore knowing yet not knowing, not knowing yet knowing. Thus, not-knowing is knowing, there is nothing to distinguish it from the mind of a sage.' Furthermore, the Deluded Mind clings to existence, clinging to existence; clings to non-existence, clinging to non-existence, always dwelling on two extremes, not knowing the Middle Way. Yongjia (Yongjia Xuanjue) said: 'Abandoning the Deluded Mind to grasp the True Principle, this grasping and abandoning becomes artificial and false. If the student does not understand this and practices, they will deeply fall into recognizing a thief as their son.' If it is the True Mind, it dwells in existence and non-existence without falling into either, always abiding in the Middle Way. Therefore, the Patriarch said: 'Do not pursue external conditions, nor dwell in empty endurance, a kind of peaceful mind, naturally and completely extinguished.' The Zhao Lun says: 'Therefore, the sage dwells in existence without clinging to existence; dwells in non-existence without clinging to non-existence. Although not grasping existence or non-existence, yet not abandoning existence or non-existence.' Therefore, harmonizing with the dust and labor, revolving in the five realms, silently departing, suddenly arriving, tranquil and non-acting, yet there is nothing that is not done.' This speaks of the sage extending a helping hand to people, revolving in the five realms, guiding and transforming sentient beings, although coming and going, there is no appearance of coming and going. The Deluded Mind is not like this, therefore the True Mind and the Deluded Mind are different. Furthermore, the True Mind is the ordinary mind, the Deluded Mind is

不平常心也。或曰。何名平常心也。曰人人具有一點靈明。湛若虛空遍一切處。對俗事假名理性。對妄識權號真心。無分毫分別。遇緣不昧。無一念取捨。觸物皆周。不逐萬境遷移。設使隨流得妙。不離當處湛然。覓即知君不見。乃真心也。或曰。何名不平常心耶。曰境有聖與凡。境有染與凈。境有斷與常。境有理與事。境有生與滅。境有動與靜。境有去與來。境有好與丑。境有善與惡。境有因與果。細論則萬別千差。今乃且舉十對皆名不平常境也。心隨此不平常境而生。不平常境而滅。不平常境心對前平常真心。所以名不平常妄心也。真心本具。不隨不平常境生起種種差別。所以名平常真心也。或曰。真心平常無諸異因。奈何佛說因果善惡報應乎。曰妄心逐種種境。不了種種境。遂起種種心。佛說種種因果法。治伏種種妄心須立因果也。若此真心不逐種種境。由是不起種種心。佛即不說種種法。何有因果也。或曰。真心平常不生耶。曰真心有時施用非逐境生。但妙用遊戲不昧因果耳。

真心所往

或曰。未達真心人。由迷真心故作善惡因。由作善因故生善道中。由作惡因故入惡道中。逐業受生其理不疑。若達真心人妄情歇盡契證真心無善惡因。一靈身後何所依託耶。曰莫謂有依託者勝無依託耶。又莫將

【現代漢語翻譯】現代漢語譯本不平常心。有人問：『什麼叫做平常心呢？』回答說：『人人都有一個靈明之性，清澈得像虛空一樣遍佈各處。面對世俗之事，姑且稱之為理性；面對虛妄的意識，暫時稱之為真心。』沒有絲毫分別，遇到因緣不會迷惑，沒有一絲一毫的取捨，接觸事物都能周全，不隨著萬千境象遷移。即使隨著（世俗）的流變而獲得玄妙，也不離開當下清澈的狀態。尋找它，就知道你看不見它，這就是真心啊。有人問：『什麼叫做不平常心呢？』回答說：『境界有聖與凡，境界有染與凈，境界有斷與常，境界有理與事，境界有生與滅，境界有動與靜，境界有去與來，境界有好與丑，境界有善與惡，境界有因與果。』仔細論述則有萬千差別。現在姑且舉出這十對，都叫做不平常的境界。心隨著這些不平常的境界而生起，隨著不平常的境界而滅去。不平常的境界心，相對於前面所說的平常真心，所以叫做不平常的妄心。真心本來就具備，不隨著不平常的境界生起種種差別，所以叫做平常真心。有人問：『真心平常，沒有各種差異的原因，為什麼佛陀還說因果善惡報應呢？』回答說：『妄心追逐種種境界，不瞭解種種境界，於是生起種種心。佛陀說種種因果法，是爲了制伏種種妄心，所以需要建立因果。如果這真心不追逐種種境界，因此就不生起種種心，佛陀就不會說種種法，哪裡還有什麼因果呢？』有人問：『真心平常，不生起嗎？』回答說：『真心有時也會施用，但不是追逐境界而生起，只是巧妙地運用，遊戲於世間，卻不迷惑于因果罷了。

真心所往

有人問：『沒有通達真心的人，因為迷惑于真心，所以造作善惡之因；因為造作善因，所以生於善道之中；因為造作惡因，所以墮入惡道之中，隨著業力而受生，這個道理沒有疑問。如果通達真心的人，妄念止息，完全契合于真心，沒有善惡之因，那麼這一靈明之身後，將依託於何處呢？』回答說：『不要認為有依託的勝過沒有依託的。』又不要將

【English Translation】 English version It is not an ordinary mind. Someone asks: 'What is called an ordinary mind?' The answer is: 'Everyone possesses a point of spiritual brightness, as clear as the void, pervading all places. Facing worldly affairs, it is tentatively called reason; facing deluded consciousness, it is temporarily called true mind.' It has no slightest distinction, is not deluded when encountering conditions, has not a single thought of acceptance or rejection, is complete in touching all things, and does not migrate with the myriad realms. Even if one attains the subtle while following the flow (of the world), one does not depart from the present, clear state. Seeking it, one knows that you cannot see it; this is the true mind.' Someone asks: 'What is called an extraordinary mind?' The answer is: 'Realms have the holy and the mundane, realms have the defiled and the pure, realms have the discontinuous and the constant, realms have principle and phenomena, realms have birth and death, realms have movement and stillness, realms have going and coming, realms have good and ugly, realms have good and evil, realms have cause and effect.' Discussed in detail, there are myriad differences. Now, let us just mention these ten pairs, all of which are called extraordinary realms. The mind arises with these extraordinary realms and ceases with these extraordinary realms. The extraordinary realm-mind, in relation to the aforementioned ordinary true mind, is therefore called the extraordinary deluded mind. The true mind is inherently complete, not giving rise to various differences with the extraordinary realms, so it is called the ordinary true mind.' Someone asks: 'The true mind is ordinary and has no various different causes, so why does the Buddha speak of cause and effect, good and evil retribution?' The answer is: 'The deluded mind pursues various realms, not understanding various realms, and thus gives rise to various minds. The Buddha speaks of various cause-and-effect dharmas to subdue various deluded minds, so it is necessary to establish cause and effect. If this true mind does not pursue various realms, then it does not give rise to various minds, and the Buddha would not speak of various dharmas; where would there be any cause and effect?' Someone asks: 'Is the true mind ordinary and does not arise?' The answer is: 'The true mind sometimes applies itself, but not arising by pursuing realms; it is merely a subtle application, playing in the world, but not deluded by cause and effect.

Where the True Mind Goes

Someone asks: 'Those who have not attained the true mind, because they are deluded about the true mind, create good and evil causes; because they create good causes, they are born in good realms; because they create evil causes, they fall into evil realms, undergoing rebirth according to karma; this principle is not doubted. If those who have attained the true mind, their deluded thoughts cease, and they are completely in accord with the true mind, having no good or evil causes, then where will this spiritual brightness rely after death?' The answer is: 'Do not think that having reliance is superior to having no reliance.' And do not take

無依託者。同人間飄零之蕩子。似鬼趣無主之孤魂。特為此問求有依託耳。或曰然。曰達性則不然也。一切眾生迷覺性故。忘情愛念結業為因。生六趣中受善惡報。假如天業為因只得天果。除合生處余並不得受用。諸趣皆爾。既從其業故。合生處為樂。不生處為非樂。以合生處為自己依託。不生處為他人依託。所以有妄情則有妄因。有妄因則有妄果。有妄果則有依託。有依託則分彼此。分彼此則有可不可也。今達真心契無生滅之覺性。起無生滅之妙用。妙體真常本無生滅。妙用隨緣似有生滅。然從體生用用即是體。何生滅之可有。達人即證真體。其生滅何干涉耶。如水以濕性為體波浪為用。濕性元無生滅故。波中濕性何生滅耶。然波離濕性別無故。波亦無生滅。所以古人云。盡大地是沙門一雙正眼。盡大地是個伽藍。儘是悟理人安身立命處。既達真心。四生六道一時消殞。山河大地悉是真心。不可離此真心之外別有依託處也。既無三界妄因。必無六趣妄果。妄果既無說甚依託。必無彼此。既無彼此則何可不可也。即十方世界唯一真心。全身受用無別依託。又于示現門中隨意往生而無障礙。故傳燈云。溫操尚書問圭峰曰。悟理之人一期壽終何所依託。圭峰曰。一切眾生無不具有靈明覺性與佛無殊。若能悟此性即是法身。

本自無生何有依託。靈明不昧了了常知。無所從來亦無所去。但以空寂為自體。勿認色身。以靈知為自心。勿認妄念。妄念若起都不隨之。則臨命終時自然業不能系。雖有中陰所向自由。天上人間隨意寄託。此即前真心身後所往者也。

真心直說終

【現代漢語翻譯】現代漢語譯本：本來就沒有產生，又有什麼可以依託的呢？靈妙光明，不昏昧，清清楚楚，時常覺知。沒有從哪裡來，也沒有到哪裡去。只是以空寂作為自身的本體。不要把色身當作自己，要把靈知當作自己的心。不要把虛妄的念頭當作自己。虛妄的念頭如果生起，都不要跟隨它。那麼臨命終時，自然業力不能束縛你。即使有中陰身，所去的地方也很自由。天上人間，隨意寄託。這就是之前的真心，身後所前往的地方。

《真心直說終》

【English Translation】 English version: Originally there is no birth, so what is there to rely on? The spiritual light is clear and constantly aware. It comes from nowhere and goes nowhere. Just take emptiness and stillness as your own essence. Do not recognize the physical body as yourself, but recognize spiritual awareness as your own mind. Do not recognize deluded thoughts as yourself. If deluded thoughts arise, do not follow them at all. Then, when approaching the end of life, naturally karma cannot bind you. Even if there is an intermediate state (Bardo), you are free to go wherever you want. You can freely take rebirth in the heavens or among humans. This is the true mind that goes to the next life.

The End of Direct Talk on the True Mind