T85n2822_大乘要語
大正藏第 85 冊 No. 2822 大乘要語
No. 2822
大乘要語一卷
水油同形非農人不識(喻真妄)來時見事生(見心生)去時事不現。明瞭知來去。依相不分別。師子(獸中王)逐人不逐塵塊(識微細種子喻菩薩能斷第八識斷集)如犬逐塵塊不逐人(滅前六識不見第七八識)菩提之心(靜慮)如毛頭許(莬毛)佛性非有如虛空(仁王云。波羅蜜非似虛空常住)非無知如菟角(似莬角柏不諦不是也)譬如二象覺力(如□)忽一被傷退(初心人心雖覺卻)而不復伏(心起利心復起不礙放喻起覺)師子獨行驅六賊禪師(喻第六意識兼前五識。喻中六賊禪師。喻恚人滅第六意識不行前五識)射殺五平王(喻五蘊五根名平王)又問。石女兒有兒否。答。石女兒不解生道無耶。既有兒何處去也。答。作峰子。何處作峰子去。乾闥婆城裡作峰子得何軍器糧食。答。將龜毛箭兔角弓水聚沫作糧食去也。在乾闥婆城東西南北何角作峰子。答。四角並不坐當心坐耶。四角總不坐當心。更誰坐耶。菩薩商人。貿易之處。菩提心者。市肆而歸。欲漏不先除(眼等貪者著名之為欲。即此欲者便是漏)畜文成過誤(畜等者不了法人色聲觸著便礙。了人色聲芽是等)將文治佛佛何不自聞。聞(難陀世尊
【現代漢語翻譯】 現代漢語譯本
大乘要語
水油混合在一起，不從事農業的人無法分辨（比喻真妄）。來時，見事而生（見心生）；去時，事不復現。明瞭知曉來去，依相而不分別。獅子（獸中之王）追人而不追塵土（比喻菩薩能斷除第八識的微細種子，斷除集諦），如同狗追逐塵土而不追人（滅除前六識，不見第七、八識）。菩提之心（靜慮）如兔毛般微小，佛性非有如虛空（《仁王經》云：般若波羅蜜非似虛空常住），非無知如兔角（似兔角般不真實）。譬如兩頭大象，覺悟之力（如□），忽然一頭受傷而退（初心之人雖有覺悟，卻），不再降伏（心生利慾，復又生起，不妨礙放下，比喻生起覺悟）。獅子獨自前行，驅逐六賊禪師（比喻第六意識兼前五識。比喻中的六賊禪師，比喻嗔恚之人滅除第六意識，前五識不行）。射殺五平王（比喻五蘊、五根名為平王）。
又問：石女有兒子嗎？答：石女不懂得生育之道，難道沒有嗎？既然有兒子，又到哪裡去了呢？答：去乾闥婆城裡做峰子。到哪裡去乾闥婆城裡做峰子？得到什麼軍器糧食？答：將龜毛箭、兔角弓、水聚沫作為糧食而去。在乾闥婆城的東南西北哪個角做峰子？答：四個角都不坐，當心坐嗎？四個角都不坐，當心，還有誰坐呢？菩薩商人，貿易之處，菩提心就是市肆而歸。如果慾望之漏不先除掉（眼等貪著者，執著名相，稱之為欲，此欲便是漏），就會因為文字而造成過失（執著于文字等，不瞭解法人，被色聲觸等所迷惑，就會成為障礙。了解法人，色聲等如同萌芽）。用文字來治理佛法，佛又為何不自己聽聞？（難陀世尊）
【English Translation】 English version
The Essential Words of Mahayana
Water and oil share the same form, but a non-farmer cannot distinguish them (a metaphor for truth and delusion). When it comes, it arises from seeing things (seeing the mind arise); when it goes, the thing disappears. Clearly understand coming and going, relying on form without discrimination. A lion (king of beasts) chases people, not clumps of dust (a metaphor for the subtle seeds of the eighth consciousness that Bodhisattvas can sever, severing the accumulation). Like a dog chasing clumps of dust, not chasing people (extinguishing the first six consciousnesses, not seeing the seventh and eighth consciousnesses). The mind of Bodhi (serenity) is as small as a rabbit's hair. Buddha-nature is not existent like empty space (the Benevolent Kings Sutra says: Prajna Paramita is not like empty space, permanently abiding), not unknowing like a rabbit's horn (like a rabbit's horn, unreal). For example, two elephants, the power of awakening (like □), suddenly one is wounded and retreats (although those with initial aspiration have awakening), and no longer submits (the mind arises with desire, and then arises again, not hindering letting go, a metaphor for arising awakening). A lion walks alone, driving away the six bandit Zen masters (a metaphor for the sixth consciousness combined with the first five consciousnesses. The six bandit Zen masters in the metaphor are like angry people extinguishing the sixth consciousness, the first five consciousnesses not functioning). Shooting and killing the five level kings (a metaphor for the five aggregates and five roots being called level kings).
Again, asked: Does a stone woman have a child? Answer: A stone woman does not understand the way of giving birth, is there none? Since there is a child, where has it gone? Answer: To Gandharva city to be a fengzi. Where to Gandharva city to be a fengzi? What military equipment and provisions are obtained? Answer: Taking turtle hair arrows, rabbit horn bows, and water foam as provisions to go. In which corner of Gandharva city, east, west, south, or north, is the fengzi made? Answer: None of the four corners are sat upon, is the center sat upon? None of the four corners are sat upon, in the center, who else sits? Bodhisattva merchants, the place of trade, the mind of Bodhi is the market to return to. If the leak of desire is not removed first (those who are greedy with the eyes, etc., are attached to names and forms, which are called desire, this desire is the leak), then mistakes will be made because of the text (attachment to texts, etc., not understanding the Dharma body, being deluded by form, sound, touch, etc., will become obstacles. Understanding the Dharma body, form, sound, etc., are like sprouts). Using texts to govern the Buddha Dharma, why doesn't the Buddha hear it himself? (Nanda, the World Honored One)
訶喻阿)無依一精明(第六心)分成六和合。一處停休息(保)六用皆不成(喻心)迷時悟心心不異。只為有心心有異。將心覓佛曆僧祇受(心若不起各別故不一。體同故不異)空手攜鋤鉤。步行騎水牛。騎牛水上過橋流水不流。青青翠柳遍真如(喻無情)鬱鬱黃花無非般若(喻有情)思覺不相違病(相)盡藥不起還飛不覺(相違者有起時覺不立。不相違者即覺去即不立二相。五法名相分別正智如)若見是物汝是可見吾知見。若同見者名為見吾。吾若不見時何不見吾知見。若見不見自然非比。此是日。
聞伏翳根除。塵溑覺圓凈。凈極光通達。寂照合虛空。卻來觀世間。猶如夢中事(此是聞)唯覺所明(阿難陀心是覺)稱名明覺你。為覺不明稱名明覺。若覺不名稱名覺者則無無明(不是無始煩惱)有所即非覺。無明即非名無明。有非覺甚明性。
若知唯識現(不知夜見㗛鬼蛇形無鬼地)離於心所得(不悟不依心所得)分別不現前(悟離依心得)亦不住其性(不悟分別悟不分別。住無為心)五蔭叢林蜜。真如土地平(喻眾生)一云垂雨露。三草競分明(戒定惠)渾渾常不濁。澄澄復不清。清濁合不合。故號生無生。一覺是本覺理(一覺者豈則是覺)未知本覺者(本覺者不生不滅。悟理由同也)如比得金錢(
【現代漢語翻譯】 現代漢語譯本： 『訶喻阿』（不可言說）無依一精明（指第六意識），分成六和合（指六根與六塵的和合）。一處停休息（保持覺知），六用皆不成（比喻妄心不起作用）。迷惑時和覺悟時的心沒有差異，只因爲有了分別心，心才有了差異。用妄心去尋找佛，即使經歷無數僧祇劫也無法證得。（心若不起分別，則各別的心念並非唯一，心的本體是相同的，所以說不異）。空手拿著鋤頭，步行卻騎著水牛。騎著牛在水上過橋，橋下的流水卻不流動。青青的翠柳遍佈真如（比喻無情之物），鬱鬱的黃花無一不是般若（比喻有情之物）。思慮和覺悟不互相違背，病盡了，藥也不需要了，還歸於不覺（相互違背是指有念頭生起時，覺悟就不能同時存在。不相互違背是指覺悟生起時，念頭自然消失，兩種狀態都不存在。五法指名、相、分別、正智、如）。如果能見到這個東西，你就能看見我的知見。如果與我見到的相同，就稱為見到我。如果我沒有看見，又怎麼能看見我的知見呢？如果見與不見都是自然而然的，那就無法比較了。這就是太陽。 聽聞佛法，伏藏的煩惱根源得以去除，塵垢洗凈，覺悟變得圓滿清凈。清凈到了極點，光明就能通達，寂靜的覺照與虛空合為一體。再回過頭來看世間，就好像夢中的事情一樣（這是聽聞的功德）。只有覺性才能照亮一切（阿難陀的心就是覺性）。稱名唸佛能使覺性明瞭，因為覺性不明瞭才需要稱名唸佛。如果覺性本來就明瞭，那麼稱名唸佛就沒有必要了，也就不存在無明（不是無始以來的煩惱）。有所執著就不是覺悟。無明也就不是真正的無明。沒有執著，覺性才能顯現出最光明的一面。 如果知道一切都是唯識所現（不知道的人會以為夜晚見到的繩子是鬼或蛇，其實並沒有鬼和蛇），就要遠離依心而產生的執著（不覺悟的人會執著于依心而產生的現象）。分別心不現前（覺悟的人會遠離依心而產生的執著），也不要執著於它的自性（不覺悟的人會執著于分別，覺悟的人不會執著于分別，安住于無為的心）。五蘊就像叢林中的蜜蜂一樣，真如的土地是平坦的（比喻眾生）。一片云垂下雨露，三種草競相生長，各自顯現出不同的特性（指戒、定、慧）。渾濁的水常常保持著不渾濁的狀態，澄清水也並非完全清澈。清澈和渾濁既是統一的又是對立的，所以稱之為生而不生。一覺就是本覺之理（一覺難道就是覺？）。不知道本覺的人（本覺是不生不滅的，覺悟的道理是相同的），就像用它來比喻得到金錢。
【English Translation】 English version: 'He Yu A' (ineffable) is the single, clear awareness (referring to the sixth consciousness) divided into six harmonies (referring to the harmony of the six senses and the six sense objects). Resting in one place (maintaining awareness), the six functions are all unaccomplished (metaphor for the mind not arising). The mind in delusion and the mind in enlightenment are not different; it is only because of discrimination that the mind becomes different. Seeking the Buddha with the deluded mind, even after countless kalpas, one cannot attain it. (If the mind does not arise with distinctions, then the separate thoughts are not unique; the essence of the mind is the same, so it is said to be not different.) Carrying a hoe with empty hands, walking but riding a water buffalo. Riding the buffalo across the bridge on the water, the flowing water beneath does not flow. The green willows are everywhere in True Suchness (metaphor for inanimate objects), and the lush yellow flowers are all Prajna (metaphor for sentient beings). Thinking and awareness do not contradict each other; when the illness is gone, the medicine is no longer needed, returning to non-awareness (contradiction means that when a thought arises, awareness cannot exist simultaneously. Non-contradiction means that when awareness arises, thoughts naturally disappear; both states do not exist. The five dharmas refer to name, form, discrimination, right knowledge, and suchness). If you can see this thing, you can see my knowledge and vision. If it is the same as what I see, it is called seeing me. If I do not see, how can you see my knowledge and vision? If seeing and not seeing are both natural, then there is no comparison. This is the sun. Hearing the Dharma, the hidden roots of affliction are removed, the dust is washed away, and enlightenment becomes complete and pure. When purity reaches its extreme, light can penetrate, and the stillness of awareness merges with emptiness. Looking back at the world, it is like a dream (this is the merit of hearing). Only awareness can illuminate everything (Ananda's mind is awareness). Reciting the Buddha's name clarifies awareness; it is because awareness is unclear that reciting the Buddha's name is needed. If awareness were originally clear, then reciting the Buddha's name would not be necessary, and there would be no ignorance (not beginningless affliction). Attachment is not enlightenment. Ignorance is not true ignorance. Without attachment, awareness can reveal its most luminous aspect. If you know that everything is a manifestation of consciousness only (those who do not know will think that the rope seen at night is a ghost or a snake, but there are no ghosts or snakes), then you must abandon the attachments that arise from the mind (those who are not enlightened will be attached to the phenomena that arise from the mind). Discriminatory thoughts do not appear (those who are enlightened will abandon the attachments that arise from the mind), and do not cling to its nature (those who are not enlightened will cling to discrimination, those who are enlightened will not cling to discrimination, abiding in the unconditioned mind). The five skandhas are like bees in a forest, and the land of True Suchness is flat (metaphor for sentient beings). A cloud hangs down with rain and dew, and three kinds of grass grow competing, each showing different characteristics (referring to precepts, concentration, and wisdom). Turbid water often maintains a state of not being turbid, and clear water is not completely clear. Clearness and turbidity are both unified and opposed, so it is called birth without birth. One awareness is the principle of original awareness (is one awareness just awareness?). Those who do not know original awareness (original awareness is unborn and undying, the principle of enlightenment is the same), it is like using it to compare getting money.
去處則覺者即是本所用。自身中得金錢也)所得亦非得(非是他人得)空生大覺中(空者是覺。大覺者是佛)如海藻發(大覺從空中約大海浮藻發眼耳等六種)有漏微塵國(微塵者色聲六種)皆從空處生(皆從空等者並從妄念中生)漚滅空本無。況復諸三有(諸三有者地微等有時即無)若法生時(法正生時令滅無見)令滅無見。若法滅時令滅有見(若法滅時令滅有見。無見自生然不生)。
心用性緣理是真凈(心者去也。性者清凈性。緣者六塵境界。真凈者不生滅理也)性用心不可(性者悟法之人不可滅心數法)毀壞照真金(真金者心心等)習氣不離心。心亦不似心俱(習者煩惱。心者性也。即氣不離心。心共習等亦不是一習氣縳纏)須臾習所前。其體無差別(眾生心者清凈性)結解同所因(結者解也。即繩礙中解)聖凡無二路(不悟者聖凡路別。悟者即凡聖是一。修門人有時不有未犯五蘊有地虛)如觀茇中性。空有二俱非 覺不堅為堅。善住于顛倒(主方便蘇去說覺。覺不堅忍堅。悟覺任倒)極煩惱所惱。得成無上道。
因緣所生法。是義滅非生(猶如椽木父國林緣必竟滅)滅諸生滅義。是義生非滅。
汝等見聞。緣無異生。六塵皆曰有相異生。性中相知。用中相皆。同二(異)失準。將知妄聲
【現代漢語翻譯】 現代漢語譯本： 覺悟者所用的，正是你本來的自性。就像從自身中得到金錢一樣，這所得也不是從他人那裡得來的。這空性是從偉大的覺悟中產生的（空性就是覺悟，偉大的覺悟就是佛）。就像大海中的海藻一樣（偉大的覺悟就像從空中約略顯現的大海浮藻，生出眼、耳等六種感官）。有漏的微塵世界（微塵指的是色、聲等六種感官對像），都從空性中產生（都從空性等產生，也都是從妄念中產生）。泡沫破滅，空性本無，更何況是三界的存在（三界的存在，如地、微塵等，有時存在，有時消失）。如果法產生的時候，就讓它滅亡，不要執著于見解。如果法滅亡的時候，就讓它滅亡，不要執著于存在（如果法滅亡的時候，就讓它滅亡，執著于存在，無見自然產生，但實際上並沒有產生）。
心的作用、自性的因緣、理性的本質，都是真凈的（心指的是作用，自性指的是清凈的本性，因緣指的是六塵的境界，真凈指的是不生不滅的道理）。自性與心的作用不可分割（自性指的是覺悟佛法的人，不可滅除心念和心所法）。（自性）照亮真實的金子（真實的金子指的是心心等等）。習氣不會離開心，心也不像心本身（習氣指的是煩惱，心指的是自性，也就是說習氣不會離開心，心和習氣等也不是一體的，習氣束縛纏繞著心）。片刻之間，習氣就會佔據上風，但其本體並沒有差別（眾生的心是清凈的本性）。解脫和束縛的原因是相同的（束縛就是解脫，就像從繩子的障礙中解脫出來一樣）。聖人和凡人沒有兩條不同的道路（不覺悟的人認為聖人和凡人的道路不同，覺悟的人認為凡人和聖人是一體的。修行的人有時沒有覺悟，沒有犯五蘊的錯誤，卻陷入了空虛）。就像觀察茇草的自性一樣，空和有都不是真實的。覺悟不堅固的，使其堅固，善於安住在顛倒之中（主要用方便法門去講述覺悟，覺悟不堅忍，使其堅忍，覺悟任運自在）。在極度的煩惱所困擾的時候，才能成就無上的道。
因緣所生的法，其意義在於滅亡而非產生（就像椽木、父國、樹林一樣，因緣終究會滅亡）。滅除各種生滅的意義，其意義在於產生而非滅亡。
你們的見聞，因緣沒有不同的產生。六塵都說是現象不同的產生。自性中相互瞭解，作用中相互統一。如果異同二者失去標準，就會知道聲音是虛妄的。
【English Translation】 English version: The function of the awakened one is precisely what you inherently use. It's like obtaining money from within yourself; this attainment is not from someone else. This emptiness arises from great enlightenment (emptiness is enlightenment, and great enlightenment is the Buddha). Like seaweed in the ocean (great enlightenment is like the floating seaweed vaguely appearing from the sky above the ocean, giving rise to the six senses of eyes, ears, etc.). The defiled world of dust motes (dust motes refer to the six sense objects of form, sound, etc.) all arise from emptiness (all arise from emptiness, etc., and also all arise from deluded thoughts). When bubbles burst, emptiness is fundamentally non-existent, let alone the existence of the three realms (the existence of the three realms, such as earth, dust motes, etc., sometimes exists and sometimes disappears). If a dharma arises, let it perish; do not cling to views. If a dharma perishes, let it perish; do not cling to existence (if a dharma perishes, let it perish; clinging to existence, non-seeing naturally arises, but in reality, it does not arise).
The function of the mind, the conditions of the nature, and the essence of reason are all truly pure (the mind refers to function, nature refers to pure inherent nature, conditions refer to the realm of the six sense objects, and true purity refers to the principle of non-birth and non-death). The nature and the function of the mind are inseparable (nature refers to those who are enlightened to the Dharma; one cannot eliminate thoughts and mental phenomena). (Nature) illuminates true gold (true gold refers to mind-mind, etc.). Habitual tendencies do not leave the mind, and the mind is also not like the mind itself (habitual tendencies refer to afflictions, and the mind refers to nature, meaning that habitual tendencies do not leave the mind, and the mind and habitual tendencies, etc., are also not one; habitual tendencies bind and entangle the mind). In a moment, habitual tendencies will gain the upper hand, but their essence has no difference (the minds of sentient beings are pure inherent nature). Liberation and bondage have the same cause (bondage is liberation, just like being liberated from the obstruction of a rope). Saints and ordinary beings do not have two different paths (those who are not enlightened think that the paths of saints and ordinary beings are different, and those who are enlightened think that ordinary beings and saints are one. Those who cultivate sometimes do not realize enlightenment, do not commit the mistake of the five aggregates, but fall into emptiness). Just like observing the nature of the thatch grass, neither emptiness nor existence is real. Awaken the unsteadfast, make it steadfast, and dwell well in the inverted (mainly use expedient means to talk about awakening, awaken the unenduring, make it enduring, awakening is effortless and natural). When troubled by extreme afflictions, one can attain the unsurpassed path.
The dharma that arises from conditions, its meaning lies in perishing rather than arising (like rafters, fatherland, forest, conditions will eventually perish). Eliminating the meaning of various births and deaths, its meaning lies in arising rather than perishing.
Your seeing and hearing, conditions have no different arising. The six sense objects all say that phenomena have different arising. In nature, they understand each other; in function, they are unified. If the two of difference and sameness lose their standard, you will know that sound is illusory.
(相成)。
若知前念是病。令不起后念。若起后念。同還不覺。發心畢竟二不別。如是二心先心難。初發以為天人師。勝出聲聞及緣覺。
菩薩清涼月。游於畢竟空。眾生心冰凈。菩提影現中。身是菩提樹。心是明鏡臺。時時拂力下。不備若塵埃。無樹而有影(譬如虛空中)風衢以鳥跡。此見悉為難。能遣及所造。色亦非色法。于彼見如來。其難亦如是。
樹上千般葉。根從空處生。風吹葉不動。日照競分明。欲得明明見。唯須見理明(見生死喧雜。涅槃寂靜。見生死不喧雜。涅槃不靜)如人覺賊不能違。
調伏難調伏解脫魔所縛。超然路地坐識蔭般涅槃。覺海性澄圓。澄圓覺無妙。無明照生死(所)又立見所望(亡)。
【現代漢語翻譯】 現代漢語譯本： （相成）。 如果知道前一個念頭是病，就讓后一個念頭不生起。如果生起后一個念頭，就和不覺悟一樣。發心和最終的證悟沒有分別。像這樣，兩個念頭中，最初的念頭最難。最初發心的人可以成為天人的老師，勝過聲聞和緣覺。 菩薩像清涼的月亮，游於畢竟空（究竟空性）中。眾生的心像冰一樣清凈，菩提的影子就會顯現其中。身體是菩提樹，心是明亮的鏡臺。要時時勤拂拭，不要讓它沾染上塵埃。沒有樹卻有影子（譬如虛空中），風的道路像鳥的痕跡，這些見解都很難理解。能遣除煩惱的人和所造作的業，色也不是真實的色法。在那裡見到如來，這樣的難度也是一樣。 樹上有千百種葉子，根卻從空處生出。風吹葉子不動，陽光照耀下，葉子的顏色競相分明。想要明明瞭了地看見，唯獨需要明白真理（看見生死喧鬧雜亂，涅槃寂靜；看見生死不喧鬧雜亂，涅槃不寂靜）。就像人覺察到盜賊就不能違抗一樣。 調伏難以調伏的，解脫被魔所束縛的。超然地坐在路地上，了知五蘊的般涅槃。覺悟之海的自性澄澈圓滿，澄澈圓滿的覺悟沒有玄妙之處。無明照耀生死（所），又立起見解和希望（亡）。
【English Translation】 English version: (Mutually completing). If you know that the previous thought is a disease, prevent the subsequent thought from arising. If the subsequent thought arises, it is the same as being unaware. The initial aspiration and the ultimate enlightenment are not different. Like this, among the two thoughts, the initial thought is the most difficult. The one who initially aspires can become a teacher of gods and humans, surpassing the Shravakas (hearers) and Pratyekabuddhas (solitary realizers). The Bodhisattva is like a cool, clear moon, wandering in the ultimate emptiness (Bijjhing Kong). When the minds of sentient beings are as pure as ice, the shadow of Bodhi (enlightenment) will appear within them. The body is the Bodhi tree, and the mind is a bright mirror stand. Constantly wipe it diligently, do not let it be stained with dust. There is no tree, yet there is a shadow (like in empty space), the path of the wind is like the traces of birds, these views are all difficult to understand. The one who can dispel afflictions and the karma that is created, form is also not true form. To see the Tathagata (Thus Gone One) there, the difficulty is the same. On the tree are thousands of leaves, but the roots grow from emptiness. The wind blows the leaves without moving them, and under the sunlight, the colors of the leaves are clearly distinguished. If you want to see clearly, you only need to understand the truth (see that Samsara (birth and death) is noisy and chaotic, Nirvana (liberation) is peaceful; see that Samsara is not noisy and chaotic, Nirvana is not peaceful). It's like a person who is aware of a thief cannot resist. Subduing the difficult to subdue, liberating those bound by Mara (demon). Sitting transcendently on the road, knowing the Parinirvana (complete Nirvana) of the five Skandhas (aggregates). The nature of the sea of enlightenment is clear and complete, the clear and complete enlightenment has no mystery. Ignorance illuminates Samsara (that which is), and establishes views and hopes (that which is lost).