T85n2831_無心論
大正藏第 85 冊 No. 2831 無心論
No. 2831
無心論一卷
釋菩提達摩制
夫至理無言。要假言而顯理。大道無相為接粗而見形。今且假立二人共談無心之論矣 弟子問和尚曰。有心無心 答曰。無心 問曰。既云無心。誰能見聞覺知。誰知無心 答曰。還是無心既見聞覺知。還是無心能知無心 問曰。既若無心。即合無有見聞覺知。云何得有見聞覺知 答曰。我雖無心能見能聞能覺能知 問曰。既能見聞覺知。即是有心。那得稱無 答曰。只是見聞覺知。即是無心。何處更離見聞覺知別有無心。我今恐汝不解。一一為汝解說。令汝得悟真理。假如見終日見由為無見。見亦無心。聞終日聞由為無聞。聞亦無心。覺終日覺由為無覺。覺亦無心。知終日知由為無知。知亦無心終日造作。作亦無作。作亦無心。故云見聞覺知總是無心 問曰。若為能得知是無心 答曰。汝但子細推求看。心作何相貌。其心復可得。是心不是心。為覆在內為覆在外為覆在中間。如是三處推求覓心了不可得。乃至於一切處求覓亦不可得。當知即是無心 問曰。和尚既云一切處總是無心。即合無有罪福。何故眾生輪迴六聚生死不斷。
答曰。眾生迷妄。于無心中而妄生心。造種種業。
【現代漢語翻譯】 現代漢語譯本 《無心論》一卷 釋菩提達摩（Bodhidharma） 著
至高的真理無法用言語表達，必須藉助言語才能顯現真理；偉大的道沒有固定的形態，爲了接引粗淺的認知才顯現形態。現在姑且假設兩個人共同探討無心之論。
弟子問和尚（和尚，指僧人）說：『有心還是無心？』 和尚回答說：『無心。』 弟子問：『既然說是無心，那麼誰能見、聞、覺、知？誰知道是無心？』 和尚回答說：『還是無心在見、聞、覺、知，還是無心能知道無心。』 弟子問：『既然是無心，就應該沒有見、聞、覺、知，怎麼會有見、聞、覺、知呢？』 和尚回答說：『我雖然無心，卻能見、能聞、能覺、能知。』 弟子問：『既然能見、聞、覺、知，那就是有心，怎麼能稱為無心呢？』 和尚回答說：『正是這見、聞、覺、知，就是無心。哪裡還有離開見、聞、覺、知之外的另一個無心？我現在恐怕你不理解，一一為你解說，讓你領悟真理。比如見，終日都在見，卻好像沒有見一樣，見也是無心。聞，終日都在聞，卻好像沒有聞一樣，聞也是無心。覺，終日都在覺，卻好像沒有覺一樣，覺也是無心。知，終日都在知，卻好像沒有知一樣，知也是無心。終日都在造作，造作也好像沒有造作一樣，造作也是無心。所以說見、聞、覺、知，總歸都是無心。』 弟子問：『怎樣才能得知是無心呢？』 和尚回答說：『你只要仔細推求看看，心是什麼樣的相貌？這個心是否可以得到？是心不是心？是在內、在外、還是在中間？像這樣在三個地方推求尋找心，最終都不可得。乃至在一切地方尋找，也都是不可得。應當知道這就是無心。』 弟子問：『和尚既然說一切處都是無心，就應該沒有罪福，為什麼眾生還在六道（六聚）中輪迴，生死不斷呢？』 和尚回答說：『眾生迷惑顛倒，在無心中妄生心念，造作種種業。』
【English Translation】 English version A Treatise on No-Mind Composed by Śākyamuni Bodhidharma (釋菩提達摩)
The ultimate truth is beyond words; it is through words that truth is revealed. The Great Way has no fixed form; it manifests forms to connect with the coarse. Now, let us assume two people engaging in a discussion on the theory of no-mind.
The disciple asked the master (和尚, refers to a monk): 'Is there mind or no-mind?' The master replied: 'No-mind.' The disciple asked: 'Since you say there is no-mind, who can see, hear, perceive, and know? Who knows there is no-mind?' The master replied: 'It is still no-mind that sees, hears, perceives, and knows; it is still no-mind that can know no-mind.' The disciple asked: 'Since it is no-mind, there should be no seeing, hearing, perceiving, and knowing. How can there be seeing, hearing, perceiving, and knowing?' The master replied: 'Although I have no-mind, I can see, hear, perceive, and know.' The disciple asked: 'Since you can see, hear, perceive, and know, that is having a mind. How can you call it no-mind?' The master replied: 'It is precisely this seeing, hearing, perceiving, and knowing that is no-mind. Where else is there a separate no-mind apart from seeing, hearing, perceiving, and knowing? I fear you do not understand, so I will explain it to you one by one, so that you may realize the truth. For example, seeing, seeing all day long, is as if there is no seeing; seeing is also no-mind. Hearing, hearing all day long, is as if there is no hearing; hearing is also no-mind. Perceiving, perceiving all day long, is as if there is no perceiving; perceiving is also no-mind. Knowing, knowing all day long, is as if there is no knowing; knowing is also no-mind. Creating all day long, creating is as if there is no creating; creating is also no-mind. Therefore, it is said that seeing, hearing, perceiving, and knowing are all no-mind.' The disciple asked: 'How can one know it is no-mind?' The master replied: 'You just need to carefully investigate and see what the appearance of the mind is like. Can this mind be obtained? Is it mind or not mind? Is it inside, outside, or in the middle? If you seek the mind in these three places, you will ultimately not find it. Even if you seek it everywhere, you will not find it. You should know that this is no-mind.' The disciple asked: 'Since the master says that everything is no-mind, there should be no merit or demerit. Why do sentient beings still transmigrate in the six realms (六聚), and why is birth and death endless?' The master replied: 'Sentient beings are deluded and confused; they falsely generate mind in no-mind, creating all kinds of karma.'
妄執為有。足可致使輪迴六趣生死不斷。譬有人于暗中見杌為鬼見繩為蛇便生恐怖。眾生妄執亦復如是。于無心中妄執有心造種種業。而實無不輪迴六趣。如是眾生若遇大善知識教令坐禪覺悟無心。一切業障盡皆銷滅生死即斷。譬如暗中日光一照而暗皆盡。若悟無心。一切罪滅亦復如是 問曰。弟子愚昧心猶未了審。一切處六根所用者應 答曰。語種種施為煩惱菩提生死涅槃定無心否 答曰。定是無心。只為眾生妄執有心即有一切煩惱生死菩提涅槃。若覺無心即無一切煩惱生死涅槃。是故如來為有心者說有生死。菩提對煩惱得名。涅槃者對生死得名。此皆對治之法。若無心可得。即煩惱菩提亦不可得。乃至生死涅槃亦不可得 問曰。菩提涅槃既不可得。過去諸佛皆得菩提。此謂可乎 答曰。但以世諦文字之言得。于真諦實無可得。故維摩經云。菩提者不可以身得不可以心得。又金剛經云。無有少法可得。諸佛如來但以不可得而得。當知有心即一切有無心一切無 問曰。和尚既云於一切處盡皆無心。木石亦無心。豈不同於木石乎 答曰。而我無心心不同木石。何以故。譬如天鼓。雖復無心自然出種種妙法教化眾生。又如如意珠。雖復無心自然能作種種變現。而我無心亦復如是。雖復無心善能覺了諸法實相具真般若三身自
在應用無妨。故寶積經云。以無心意而現行。豈同木石乎。夫無心者即真心也。真心者即無心也 問曰。今於心中作若為修行 答曰。但於一切事上覺了。無心即是修行。更不別有修行。故知無心即一切。寂滅即無心也 弟子於是忽然大悟。始知心外無物物外無心。舉止動用皆得自在。斷諸疑網更無掛礙。即起作禮。而銘無心乃為頌曰。
心神向寂 無色無形 睹之不見 聽之無聲 似暗非暗 如明不明 舍之不滅 取之無生
大即廓周法界 小即毛竭不停 煩惱混之不濁 涅槃澄之不清 真如本無分別 能辯有情無情 收之一切不立 散之普遍含靈 妙神非知所測 正覓絕於修行 滅則不見其懷 生則不見其成 大道寂號無相 萬像窈號無名 如斯運用自在 總是無心之精
和尚又告曰。諸般若中以無心般若而為最上故維摩經云。以無心意無受行。而悉摧伏外道。又法鼓經。若知無心可得。法即不可得。罪福亦不可得。生死涅槃亦不可得。乃至一切盡不可得。不可得亦不可得。乃為頌曰。
昔日迷時為有心 爾時悟罷了無心 雖復無心能照用 照用常寂即如如
重曰。
無心無照亦無用 無照無用即無為 此是如來真法界
【現代漢語翻譯】 在應用上沒有妨礙。所以《寶積經》（Ratnakuta Sutra）說：『以無心意而現行』，難道和木頭石頭一樣嗎？所謂『無心』，就是『真心』。『真心』，也就是『無心』。問：現在在心中應該如何修行？答：只要在一切事物上覺悟了，沒有心就是修行。沒有其他的修行。所以要知道，無心就是一切，寂滅就是無心。弟子於是忽然大悟，開始知道心外沒有事物，事物外沒有心。一舉一動都能夠自在，斷絕了各種疑惑，再也沒有牽掛。於是起身行禮，並且銘記『無心』，作頌說：
心神歸於寂靜，沒有顏色沒有形狀，看也看不見，聽也聽不見，像黑暗卻不是黑暗，像光明卻不是光明，捨棄它不會消失，獲取它不會產生。
大到能夠充滿整個法界（Dharmadhatu），小到毛髮末端也不會停息。煩惱混雜其中不會變得渾濁，涅槃（Nirvana）澄澈它也不會變得清澈。真如（Tathata）本來就沒有分別，能夠分辨有情和無情。收攏起來一切都不成立，散開來普遍包含靈性。微妙的神性不是知識所能測度的，真正尋求它就超越了修行。消滅時看不見它的消失，產生時看不見它的形成。大道寂靜地稱為『無相』（Ananimitta），萬象深邃地稱為『無名』（Aname）。像這樣運用自在，都是無心的精華。
和尚又開示說：在各種般若（Prajna，智慧）中，以『無心般若』最為殊勝。所以《維摩詰經》（Vimalakirti Sutra）說：『以無心意，無受行，而悉摧伏外道。』又《法鼓經》（Dharma Drum Sutra）說：『如果知道無心可以得到，那麼法（Dharma）就不可得，罪福也不可得，生死涅槃也不可得，乃至一切都不可得。不可得也不可得。』於是作頌說：
過去迷惑的時候認為有心，現在覺悟了才知道沒有心。即使沒有心也能照用，照用時常處於寂靜，這就是如如（Tathata）。
重說：
沒有心，沒有照，也沒有用，沒有照，沒有用，就是無為（Asamskrta）。這就是如來（Tathagata）真正的法界（Dharmadhatu）。
【English Translation】 There is no hindrance in application. Therefore, the Ratnakuta Sutra says: 'Manifesting actions with no mind,' how could it be the same as wood or stone? 'No mind' is precisely 'true mind.' 'True mind' is precisely 'no mind.' Question: Now, how should one cultivate within the mind? Answer: Simply be aware of everything; no mind is cultivation. There is no other cultivation. Therefore, know that no mind is everything, and extinction is no mind. The disciple then suddenly had a great awakening, and began to know that there is nothing outside the mind, and no mind outside of things. Every action is free and unhindered, cutting off all doubts, with no more attachments. He then rose and paid homage, and inscribed 'no mind,' composing a verse:
The mind and spirit turn towards stillness, without color or form, seeing it cannot be seen, hearing it has no sound, like darkness yet not dark, like light yet not light, abandoning it does not disappear, grasping it does not arise.
Great, it pervades the entire Dharmadhatu (法界, realm of reality); small, even the tip of a hair never ceases. Afflictions mixed within do not make it turbid, Nirvana (涅槃, liberation) clarifying it does not make it clear. Suchness (Tathata, 真如) originally has no distinctions, able to distinguish sentient and non-sentient beings. Gathering it, nothing is established; scattering it, it universally contains spirit. The wondrous spirit is not measurable by knowledge; truly seeking it transcends cultivation. Extinguishing, one does not see its disappearance; arising, one does not see its formation. The Great Path is silently called 'no form' (Ananimitta, 無相); the myriad phenomena are profoundly called 'no name' (Aname, 無名). Such is the freedom of application, all of it is the essence of no mind.
The Abbot further instructed: Among all Prajnas (般若, wisdom), 'no mind Prajna' is the most supreme. Therefore, the Vimalakirti Sutra (維摩詰經) says: 'With no mind, no reception, one can utterly subdue the heretics.' Also, the Dharma Drum Sutra (法鼓經) says: 'If one knows that no mind can be attained, then the Dharma (法, law/teaching) is unattainable, merit and demerit are also unattainable, birth and death and Nirvana are also unattainable, and even everything is unattainable. Unattainable is also unattainable.' Thus, a verse is composed:
In the past, when deluded, I thought there was a mind; now that I am awakened, I know there is no mind. Although there is no mind, it can still illuminate and function; illuminating and functioning, it is always still, which is Suchness (Tathata, 如如).
Repeating:
No mind, no illumination, and no function; no illumination, no function, is non-action (Asamskrta, 無為). This is the Tathagata's (如來, Thus Gone One) true Dharmadhatu (法界, realm of reality).
不同菩薩為辟支
言無心者即無妄相心也。
又問。何名為太上 答曰。太者大也。上者高也。窮高之妙理故云太上也。又太者通泰之位也。三界之天雖有延康之壽福盡。是故終輪迴六趣。未足為太。十住菩薩雖出離生死。而妙理未極。亦未為太。十住修心妄有入無。又無其無有雙遣不妄中道。亦未為太。又忘中道三處都盡。位皆妙覺。菩薩雖遣三處。不能無其所妙。亦未為太。又忘其妙則佛道至極。則無所存。無存思則無思慮。兼妄心智永息。覺照俱盡。寂然無為。此名為太也。太是理極之義。上是無等色。故云太上。即之佛如來之別名也。
無心論一卷
【現代漢語翻譯】 現代漢語譯本 不同菩薩爲了成為辟支佛（Pratyekabuddha，緣覺或獨覺）。 所說的『無心』，就是沒有虛妄分別的心。 又問：什麼叫做『太上』？答：『太』是大的意思，『上』是高的意思。窮盡高深微妙的道理，所以叫做『太上』。又，『太』是通達安泰的地位。三界諸天的眾生雖然有長壽的福報，但福報享盡，最終仍然要輪迴於六道之中，所以不足以稱為『太』。十住菩薩（Dashabhumi Bodhisattva，十地菩薩）雖然已經脫離生死輪迴，但對微妙之理尚未達到極致，也不能稱為『太』。十住菩薩修心，妄念有進入無念的狀態，又對這個『無』也沒有完全捨棄，沒有達到雙遣有無的中道，也不能稱為『太』。又，連中道也一併捨棄，三處（指妄、無、中）都窮盡，其地位都是妙覺。菩薩雖然捨棄了這三處，但不能捨棄其所證悟的『妙』，也不能稱為『太』。又，連這個『妙』也忘卻，佛道就達到了極致，就沒有任何執著。沒有執著，也就沒有思慮，連妄心和智慧都永遠止息，覺照也完全消失，達到寂然無為的境界，這才能叫做『太』。『太』是道理達到極致的意思，『上』是沒有能與之相比的。所以叫做『太上』，也就是佛如來的別名。 《無心論》一卷
【English Translation】 English version Different Bodhisattvas striving to become Pratyekabuddhas (辟支, meaning 'solitary Buddha' or 'one who attains enlightenment on their own'). To speak of 'no-mind' is to speak of a mind without deluded appearances. Question: What is meant by 'Supreme'? Answer: 'Supreme' means 'great,' and 'highest' means 'exalted.' To exhaustively explore the profound and subtle principles is why it is called 'Supreme.' Furthermore, 'Supreme' is the state of complete and peaceful understanding. Although the beings in the heavens of the Three Realms have the blessings of prolonged life, when these blessings are exhausted, they ultimately still transmigrate through the six realms. Therefore, they are not sufficient to be called 'Supreme.' Although the Ten-Dwelling Bodhisattvas (十住菩薩, Dashabhumi Bodhisattva) have transcended birth and death, they have not yet reached the ultimate in subtle principles, and thus cannot be called 'Supreme.' The Ten-Dwelling Bodhisattvas cultivate the mind, and delusion enters a state of non-thought. However, they have not completely relinquished this 'non-thought,' and have not attained the Middle Way of dual relinquishment of existence and non-existence, so they cannot be called 'Supreme.' Furthermore, even the Middle Way is relinquished, and all three places (referring to delusion, non-thought, and the Middle Way) are exhausted, their state is one of wondrous enlightenment. Although Bodhisattvas relinquish these three places, they cannot relinquish the 'wonder' they have realized, and thus cannot be called 'Supreme.' Furthermore, even this 'wonder' is forgotten, and the Buddha-path reaches its ultimate, then there is nothing to cling to. Without clinging, there is no thought, and both deluded mind and wisdom are eternally extinguished. Illumination completely disappears, reaching a state of serene non-action. This is what is called 'Supreme.' 'Supreme' is the meaning of the ultimate in principle, and 'highest' is without equal. Therefore, it is called 'Supreme,' which is another name for the Buddha Tathagata. The Treatise on No-Mind, one fascicle.