T85n2835_大乘開心顯性頓悟真宗論
大正藏第 85 冊 No. 2835 大乘開心顯性頓悟真宗論
No. 2835
大乘開心顯性頓悟真宗論
沙門大照居士慧光集釋
夫大道融心顯實一理。前後賢聖唯趣此門。悟者三界唯心。不悟隨眠□□□乘宗定對相顯。真了悟者知諸法寂然因緣立事假合成名。不了者著名住字取想奔耶。若欲攝妄歸真染凈平等者。要須注意觀心。本覺自現。意觀有力。仍不出意念到彼岸。常入甚深禪定。久習不已。自然事是皆畢。若觀處有事漸漸向真。縱放身心虛豁其壞。起作恒寂不像而照。任運三昧溫道育德。資成法。身返悟心源無妨無礙。體若虛空名無邊三昧。心無出入名無寂三昧。於一切有處凈無求名不思議三昧。三昧不昧不從緣起名法性三昧。一切學者但求其解不求自證。若欲修習大乘者。不解安心定知悟失。時有居士。俗性李名惠光。是雍州長安人也。法名大照。不顧榮利。志求菩提。前事安阇梨。後事會和尚。皆已親承口決蜜授教旨。至於精義妙理達本窮源。出有入無圓融自在。居士乃禪思餘暇嘆此群迷。遂顯事理幽門。咨呈妙義開斯法要。可謂涉海之舟船直往菩提。斯言信矣。庶將未悟者愿令得悟。未安者愿令得安。未解脫者愿令解脫。
居士問曰。佛法幽玄凡人不
【現代漢語翻譯】 現代漢語譯本
《大乘開心顯性頓悟真宗論》
沙門大照居士慧光集釋
大道融合於心，彰顯真實不二之理。歷代賢聖都致力於此門。覺悟者明白三界唯心所現。不悟者則隨順煩惱習氣。某些宗派以對立的方式來顯現其宗義。真正了悟的人知道諸法寂靜，因緣和合而生，假借而成名。不了悟的人則執著名相，停留在文字上，追逐妄想。如果想要收攝妄念迴歸真如，使染與凈平等不二，就必須注意觀照自心，本覺自然顯現。意念觀照如果得力，即使不出意念，也能到達彼岸。常常進入甚深禪定，長久練習不懈，自然一切事宜都能圓滿。如果在觀照時有所作為，就會逐漸趨向真如。縱任身心，使其虛空開闊，即使壞滅也無妨。起心動念，恒常寂靜，不執著于形象而能照見。任運自在地處於三昧之中，溫養道行，培育德性，資助成就法身，反過來覺悟心源，無妨礙也無阻礙。其本體如同虛空，名為無邊三昧。心無出入，名為無寂三昧。於一切有為之處，清凈無所求，名為不思議三昧。三昧不昏昧，不從因緣而生起，名為法性三昧。一切學習佛法的人，只求理解經義，不求親自證悟。如果想要修習大乘佛法，不瞭解如何安心，必定會失去悟道的機會。當時有位居士，俗姓李，名惠光，是雍州長安人。法名大照。不貪圖榮華利祿，立志追求菩提。先前師事安阇梨（Acharya，阿阇梨：軌範師），後來師事會和尚。都已親自承受口訣，秘密傳授教旨。對於精深的義理，達到根本，窮盡源頭，出有入無，圓融自在。居士在禪思的閑暇之餘，感嘆這些迷惑的眾生，於是顯明事理的幽深之門，呈上精妙的義理，開啟這重要的法門。這可以比喻為渡海的舟船，直接駛向菩提。這些話真實可信。希望那些尚未覺悟的人，能夠因此而覺悟；尚未安定的人，能夠因此而安定；尚未解脫的人，能夠因此而解脫。
居士問道：佛法幽深玄妙，凡人難以…… English version
The Sutra of Great Vehicle on Revealing the Nature of Mind and Sudden Enlightenment of the True Doctrine
Commentary by Shramana Upasaka Dazhao Huiguang
The Great Path merges with the mind, revealing the true and non-dual principle. Sages and saints of all ages have dedicated themselves to this path. The enlightened understand that the three realms are manifestations of the mind. Those who are not enlightened follow their afflictions and habitual tendencies. Some schools manifest their doctrines through opposition. Those who are truly enlightened know that all dharmas are quiescent, arising from the combination of causes and conditions, and are nominally designated. Those who are not enlightened cling to names and forms, dwell on words, and chase after delusions. If one wishes to gather in wandering thoughts and return to the true nature, making defilement and purity equal and non-dual, one must pay attention to observing one's own mind, and the original awareness will naturally appear. If the contemplation of the mind is powerful, even without intentional thought, one can reach the other shore. Constantly enter into profound samadhi, practice diligently and unceasingly, and naturally all matters will be accomplished. If there is effort in contemplation, one will gradually move towards the true nature. Let the body and mind be free and open, and even if they decay, it does not matter. When thoughts arise, remain constantly in stillness, illuminating without clinging to forms. Spontaneously abide in samadhi, nurturing the path and cultivating virtue, supporting the accomplishment of the Dharma body, and in turn, awaken to the source of the mind, without hindrance or obstruction. Its essence is like space, called Boundless Samadhi. The mind without coming or going is called Silent Samadhi. In all conditioned existence, being pure and without seeking, is called Inconceivable Samadhi. Samadhi that is not obscured and does not arise from conditions is called Dharma-Nature Samadhi. All those who study the Dharma only seek to understand the scriptures, not to personally realize them. If one wishes to practice the Great Vehicle, without understanding how to settle the mind, one will surely lose the opportunity for enlightenment. At that time, there was an upasaka (Upasaka: a lay practitioner), whose secular name was Li Huiguang, a native of Chang'an in Yongzhou. His Dharma name was Dazhao. He did not covet fame and fortune, and aspired to seek Bodhi. He first served Acharya (Acharya: a teacher of conduct), and later served the Venerable Hui. He had personally received the oral instructions and secret transmission of the teachings. He reached the profound meaning, attained the root, exhausted the source, entered into existence and non-existence, and was perfectly free. In his spare time from meditation, the upasaka lamented the deluded beings, and thus revealed the profound gate of principle and phenomena, presented the subtle meaning, and opened this essential Dharma. This can be compared to a boat crossing the sea, heading directly towards Bodhi. These words are truly believable. May those who are not yet enlightened be enlightened, may those who are not yet settled be settled, and may those who are not yet liberated be liberated.
The Upasaka asked: The Buddha-dharma is profound and mysterious, difficult for ordinary people to...
【English Translation】 English version
The Sutra of Great Vehicle on Revealing the Nature of Mind and Sudden Enlightenment of the True Doctrine
Commentary by Shramana Upasaka Dazhao Huiguang
The Great Path merges with the mind, revealing the true and non-dual principle. Sages and saints of all ages have dedicated themselves to this path. The enlightened understand that the three realms are manifestations of the mind. Those who are not enlightened follow their afflictions and habitual tendencies. Some schools manifest their doctrines through opposition. Those who are truly enlightened know that all dharmas are quiescent, arising from the combination of causes and conditions, and are nominally designated. Those who are not enlightened cling to names and forms, dwell on words, and chase after delusions. If one wishes to gather in wandering thoughts and return to the true nature, making defilement and purity equal and non-dual, one must pay attention to observing one's own mind, and the original awareness will naturally appear. If the contemplation of the mind is powerful, even without intentional thought, one can reach the other shore. Constantly enter into profound samadhi, practice diligently and unceasingly, and naturally all matters will be accomplished. If there is effort in contemplation, one will gradually move towards the true nature. Let the body and mind be free and open, and even if they decay, it does not matter. When thoughts arise, remain constantly in stillness, illuminating without clinging to forms. Spontaneously abide in samadhi, nurturing the path and cultivating virtue, supporting the accomplishment of the Dharma body, and in turn, awaken to the source of the mind, without hindrance or obstruction. Its essence is like space, called Boundless Samadhi. The mind without coming or going is called Silent Samadhi. In all conditioned existence, being pure and without seeking, is called Inconceivable Samadhi. Samadhi that is not obscured and does not arise from conditions is called Dharma-Nature Samadhi. All those who study the Dharma only seek to understand the scriptures, not to personally realize them. If one wishes to practice the Great Vehicle, without understanding how to settle the mind, one will surely lose the opportunity for enlightenment. At that time, there was an upasaka (Upasaka: a lay practitioner), whose secular name was Li Huiguang, a native of Chang'an in Yongzhou. His Dharma name was Dazhao. He did not covet fame and fortune, and aspired to seek Bodhi. He first served Acharya (Acharya: a teacher of conduct), and later served the Venerable Hui. He had personally received the oral instructions and secret transmission of the teachings. He reached the profound meaning, attained the root, exhausted the source, entered into existence and non-existence, and was perfectly free. In his spare time from meditation, the upasaka lamented the deluded beings, and thus revealed the profound gate of principle and phenomena, presented the subtle meaning, and opened this essential Dharma. This can be compared to a boat crossing the sea, heading directly towards Bodhi. These words are truly believable. May those who are not yet enlightened be enlightened, may those who are not yet settled be settled, and may those who are not yet liberated be liberated.
The Upasaka asked: The Buddha-dharma is profound and mysterious, difficult for ordinary people to...
惻。文字浩汗意義難知。請問禪師法要暫辭方便。直往直言不棄俗流。幸無秘密 大照禪師答。善哉善哉觀汝所問。菩薩根基似欲純熟。吾長身四十有五。入道已來二十有餘。未曾有人問斯意義。汝有何事複決何疑。直問直說不假煩言 問曰。夫欲入道者當修何法看何法證何法求何法悟何法得何法而趣菩提 答曰。一法不看亦無有求。一法不證亦無有後。一法不悟亦無道可修。即是菩提 問曰。弟子無始世來流浪生死。與理相違。乍聞頓說冥漠不知。神識昏昏莫知所在。由若醉人未能星悟。伏願下接群迷賜垂少問。方便會真 問曰。云何真性 答曰。不起心常無相清凈 問曰。云何自性 答曰。見聞覺知四大及一切法等各有自性 問曰。自性從何而生 答曰。從妄心生 又問曰。云何離自性 答曰。心不起即離 問曰。云何是道。云何是理。云何是心 答曰。心是道。心是理。則是心心外無理。理外無心。心能平等名之為理。理照能明名之心。心理平等名之佛心。得此理者不見生死。凡聖無異。境智無二。理事俱融。染凈一如。如理真照。無非是道。自他俱離。一切行一時行。亦無前後亦無中間。縛解自在。稱之道 問曰。云何順正理人 答曰。心不起常無相順 問曰。云何順道 答曰。直心不著一切即順 問曰。云
【現代漢語翻譯】 現代漢語譯本： 問：文字浩瀚，意義難以理解。請問禪師，能否暫且放下方便之說，直接坦率地講述佛法要義，不要拋棄我們這些凡夫俗子。希望不要有什麼秘密保留。 大照禪師答：善哉！善哉！聽你所問，看來你的菩薩根基已經快要成熟了。我長身四十五年，入道以來二十多年，還未曾有人問過這樣的問題。你有什麼事情要問，有什麼疑惑要解決？直接問，直接說，不必多費口舌。 問：想要入道的人，應當修習什麼法？觀照什麼法？證悟什麼法？尋求什麼法？領悟什麼法？得到什麼法？才能趨向菩提（bodhi，覺悟）？ 答：一法也不要觀照，也沒有什麼可以尋求的。一法也不要證悟，也沒有什麼未來可期。一法也不要領悟，也沒有什麼道可以修習。這就是菩提（bodhi，覺悟）。 問：弟子從無始以來，流浪于生死輪迴之中，與真理相違背。乍一聽聞您頓悟之說，茫然不知所措。神識昏沉，不知身在何處，就像醉酒之人，無法辨認星辰。懇請您慈悲接引我們這些迷途之人，稍微降低提問的難度，方便我們領會真諦。 問：什麼是真性？ 答：不起心動念，常無表相，清凈無染。 問：什麼是自性？ 答：見聞覺知，四大（地、水、火、風）以及一切法等，各自都有其自性。 問：自性從何處產生？ 答：從妄心產生。 又問：如何才能脫離自性？ 答：不起心動念就能脫離。 問：什麼是道？什麼是理？什麼是心？ 答：心就是道，心就是理。心外無理，理外無心。心能平等，就稱之為理。理照能夠明白，就稱之為心。心理平等，就稱之為佛心。得到這個道理的人，就不會再見到生死輪迴，凡夫和聖人沒有區別，境界和智慧沒有二致，事和理相互融合，染污和清凈本來就是一體。如理如實地觀照，無一不是道。自己和他人都脫離了束縛，一切行為都在一時之間完成，沒有先後，也沒有中間。束縛和解脫都自在無礙，這就稱之為道。 問：怎樣才是順應正理的人？ 答：不起心動念，常無表相，就是順應正理。 問：怎樣才是順應道？ 答：以正直的心不執著於一切，就是順應道。 問：云何順
【English Translation】 English version: Question: The texts are vast and the meaning is difficult to understand. May I ask the Zen master to temporarily set aside expedient teachings and speak directly and frankly about the essential Dharma, without abandoning us ordinary people. I hope there are no secrets withheld. Zen Master Dazhao replied: Excellent! Excellent! Listening to your question, it seems that your Bodhisattva (bodhisattva, an enlightened being) roots are about to mature. I have lived for forty-five years, and have been on the path for over twenty years, and no one has ever asked such a question. What do you want to ask, what doubts do you want to resolve? Ask directly, speak directly, without wasting words. Question: What Dharma should one cultivate, what Dharma should one contemplate, what Dharma should one realize, what Dharma should one seek, what Dharma should one awaken to, and what Dharma should one attain in order to move towards Bodhi (bodhi, enlightenment)? Answer: Do not contemplate any Dharma, nor is there anything to seek. Do not realize any Dharma, nor is there any future to expect. Do not awaken to any Dharma, nor is there any path to cultivate. This is Bodhi (bodhi, enlightenment). Question: Since beginningless time, this disciple has been wandering in the cycle of birth and death, contrary to the truth. Upon suddenly hearing your teaching of sudden enlightenment, I am at a loss. My consciousness is dim, and I do not know where I am, like a drunken person who cannot recognize the stars. I implore you to compassionately guide us lost ones, and lower the difficulty of the questions slightly, so that we may easily understand the true meaning. Question: What is true nature? Answer: Not arising thoughts, constantly without form, pure and undefiled. Question: What is self-nature? Answer: Seeing, hearing, feeling, knowing, the four elements (earth, water, fire, wind), and all dharmas, each has its own self-nature. Question: From where does self-nature arise? Answer: It arises from deluded mind. Another question: How can one be free from self-nature? Answer: Not arising thoughts is to be free. Question: What is the Dao (dao, the path)? What is the principle? What is the mind? Answer: Mind is the Dao (dao, the path), mind is the principle. There is no principle outside the mind, and no mind outside the principle. The mind is able to be equal, and this is called principle. The principle illuminates and is able to understand, and this is called mind. The principle and mind are equal, and this is called Buddha-mind. One who obtains this principle will no longer see the cycle of birth and death, there is no difference between ordinary people and sages, there is no difference between realm and wisdom, affairs and principles merge together, defilement and purity are originally one. To contemplate truthfully according to the principle, there is nothing that is not the Dao (dao, the path). Oneself and others are both free from bondage, all actions are completed in an instant, there is no before, no after, and no middle. Bondage and liberation are both free and unhindered, and this is called the Dao (dao, the path). Question: How is one who accords with right principle? Answer: Not arising thoughts, constantly without form, is to accord with right principle. Question: How is one in accordance with the Dao (dao, the path)? Answer: With a straight mind, not attached to anything, is to be in accordance with the Dao (dao, the path). Question: How to accord
何是妄 答曰。不識自心是妄 問曰。云何是顛倒 答曰。若起種種境界是顛倒 問曰。何者是自心。何者是妄心 答曰。若行分別是妄心。不分別是自心 問曰。分別心及不分別心從何而生 答。分別心從顛倒生。不分別心從正智生 問曰。分別心及與不別心俱從何生 答曰。無我生處 問曰。既生處云何稱有顛倒稱有正智 答。若不識自心即行種種顛倒 若識自心即是正智 問曰。今言識與不識俱從何而生 答。若識從悟生。若不識從妄想生問曰。一切眾生總在妄想。為復亦在正智 答曰。一切眾生無在正智。實無妄想 問曰。我今現在妄相云何稱有正智 答曰。汝本來實無妄想。今稱妄想。即如人食莨蕩子于空中覓針。如此虛空實無有針 問曰。本來既無妄。今一切行人斷何物而求道乎 答曰。不斷一物亦無道可求 問曰。既無道可求。無物可斷。云何世尊經文說斷妄想 答曰。世尊實不遣斷妄想。若斷妄想者即不離妄想一切眾生妄有所得妄有所斷妄見有妄想法。世尊隨眾生意說假立妄想法。世尊實不說一字妄想法。譬如艮鑿對病說藥。若無有病即不說藥 問曰。既是世尊不說妄想法。其妄想何誰造作 答曰。眾生自造作。正智即無 問曰。云何不造正智。偏造作妄想答曰。不識正智即有妄想。若識妄想 問曰
【現代漢語翻譯】 現代漢語譯本 問：什麼是妄？答：不認識自己的真心就是妄。 問：什麼是顛倒？答：如果生起種種境界，就是顛倒。 問：什麼是自心？什麼是妄心？答：如果進行分別就是妄心，不分別就是自心。 問：分別心和不分別心從哪裡產生？答：分別心從顛倒產生，不分別心從正智產生。 問：分別心和不分別心都從哪裡產生？答：從無我之處產生。 問：既然產生之處是這樣，為什麼又說有顛倒，又說有正智？答：如果不認識自己的真心，就會產生種種顛倒；如果認識自己的真心，那就是正智。 問：現在說的認識和不認識，都從哪裡產生？答：認識從覺悟產生，不認識從妄想產生。 問：一切眾生都在妄想之中嗎？還是也在正智之中？答：一切眾生不在正智之中，實際上也沒有妄想。 問：我現在有妄想，為什麼說有正智？答：你本來就沒有妄想，現在說有妄想，就像人吃了莨菪子在空中尋找針一樣。這樣的虛空實際上沒有針。 問：本來既然沒有妄，現在一切修行人斷除什麼來求道呢？答：不斷除一物，也沒有道可以求。 問：既然沒有道可以求，沒有物可以斷，為什麼世尊的經文說要斷除妄想？答：世尊實際上不是要斷除妄想。如果斷除妄想，就是沒有離開妄想。一切眾生錯誤地認為有所得，錯誤地認為有所斷，錯誤地認為有妄想之法。世尊隨順眾生的意思，假立妄想之法。世尊實際上沒有說一個字的妄想之法。譬如良醫根據病情說藥，如果沒有病，就不說藥。 問：既然是世尊不說妄想之法，那麼妄想是誰造作的？答：眾生自己造作的，正智是沒有造作的。 問：為什麼不造作正智，偏偏造作妄想？答：不認識正智，就會有妄想；如果認識妄想……
【English Translation】 English version Question: What is delusion (wang)? Answer: Not recognizing one's own mind is delusion. Question: What is inversion (diandao)? Answer: If various states of mind arise, that is inversion. Question: What is the self-mind (zixin)? What is the deluded mind (wangxin)? Answer: If discrimination is practiced, that is the deluded mind; non-discrimination is the self-mind. Question: From where do the discriminating mind and the non-discriminating mind arise? Answer: The discriminating mind arises from inversion; the non-discriminating mind arises from right wisdom (zhengzhi). Question: From where do both the discriminating mind and the non-discriminating mind arise? Answer: From the place of no-self (wowo). Question: Since the place of arising is like this, why is it said that there is inversion and that there is right wisdom? Answer: If one does not recognize one's own mind, then one engages in various inversions; if one recognizes one's own mind, that is right wisdom. Question: From where do recognition and non-recognition arise? Answer: Recognition arises from enlightenment (wu); non-recognition arises from delusion (wangxiang). Question: Are all sentient beings in delusion, or are they also in right wisdom? Answer: All sentient beings are not in right wisdom; in reality, there is no delusion. Question: I now have delusion; why is it said that there is right wisdom? Answer: Originally, you had no delusion; now, saying there is delusion is like a person who has eaten henbane seeds looking for a needle in the sky. In such emptiness, there is actually no needle. Question: Since there was originally no delusion, what do all practitioners eliminate to seek the path (dao)? Answer: Nothing is eliminated, and there is no path to seek. Question: Since there is no path to seek and nothing to eliminate, why do the sutras of the World-Honored One (Shizun) say to eliminate delusion? Answer: The World-Honored One does not actually tell you to eliminate delusion. If one eliminates delusion, one has not left delusion. All sentient beings mistakenly think there is something to gain, mistakenly think there is something to eliminate, and mistakenly see that there is a dharma of delusion. The World-Honored One, according to the intentions of sentient beings, provisionally establishes the dharma of delusion. The World-Honored One actually does not speak a single word about the dharma of delusion. It is like a good doctor prescribing medicine according to the illness; if there is no illness, no medicine is prescribed. Question: Since the World-Honored One does not speak of the dharma of delusion, who creates delusion? Answer: Sentient beings create it themselves; right wisdom does not create it. Question: Why is right wisdom not created, but delusion is created? Answer: Not recognizing right wisdom leads to delusion; if one recognizes delusion…
。既有正智。即合有妄想。云何說稱無妄想 答曰。眾生實無妄想。亦無正智。二俱不可得 問曰。既二俱不可得。即合無有凡夫亦無聖人 答曰。亦有凡亦有聖。汝自不識 問曰。何者是凡何者是聖 答曰。汝若分別即是凡夫。若也不分別即是聖 問曰。分別是凡。不分別是聖。如小嬰兒長頭不分別。可是聖人乎 答曰。作此見解大是愚夫。準如嬰兒幼稚不識好惡。由如癡人不識尊卑。豈得是不分別會。須于真如理中常行分別心得無分別智 問曰。作勿生即是不分別智 答曰。汝且看處看凈心看心起處。即須覺知心從本已來清凈。不被外緣所染。事須了了見。因緣性不可得。即知因緣亦空亦非空者。即是世間所有森羅萬像君臣父母人義禮信。此即是世間法不壞。是故經文不壞世法而入涅槃。若壞世法即是凡夫流浪生死。其世間因緣法各各無主。假緣和合體性皆空。畢境不可得。若見如是理者。即名見性是也。即于分別中得無分別智。常行分別而不分別。此是不壞世法。是故經云。分別諸結相入第一義而不動。是以能覺之者即動而起寂也 又問曰。維摩經云。常求無念實想智惠。於世間法少欲知足。于出世間法求之無厭。不壞威儀而能隨俗起神通惠引道于眾生。此義云何 答曰。此義者即是三世諸佛妙。即證者乃智非
心所惻問曰。既常求無念實想者。緣何事。諸經即說佈施持戒人天之福。豈不是有念法耶。因何得不同而有差別。令一切學人狐疑不信 答曰。汝莫不信。汝不解事。佛說佈施持戒人天之福者。為眾生多在妄想。佛無量善巧方便。隨眾生意說妄想法。誘引令趣大乘門。汝今不信。即為引經來證也。法華經云。我此九部法隨順眾生說大乘為本。又說云。十方佛土中準有一乘法。且以假名字引道于眾生。終不以小乘濟渡于眾生。又說云。勿親近小乘三藏學者。又說云。唯此一事實餘二即非真。又諸法無行經云。若人分別戒。是即無有戒。若見有戒者。是即為失戒。據此而言。明知佛說究竟門非說人無福。只是引眾生令入佛惠。過去現在聖人說心得自在心得解脫心得聖人者。此是三世諸佛大印破汝疑也 問曰。諸佛若說一乘。教化諸眾生故。如今總得悟。何須更說惑亂眾生。豈不得罪過也 答曰。汝莫起此意。諸佛大慈悲故。所為眾生落三惡道者眾。所以聞方便門為說六波羅蜜。波羅蜜者。佈施持戒忍褥。行此三事得離三惡道人天來往。精進禪定智惠。行此三事得離生死苦。當來成佛 問曰。過去諸佛說三乘。為當現在諸佛說三乘 答曰。過去現在未來說佛總說 問曰。以何義理而得知耶 答曰。法華經云。若且贊佛乘。眾
【現代漢語翻譯】 現代漢語譯本：心所（指心識的作用）提問說：『既然常常尋求無念的真實想法，為什麼各種經典又說佈施、持戒能獲得人天福報呢？這豈不是有念之法嗎？為什麼會有不同和差別，讓所有學佛的人疑惑不信呢？』 回答說：『你不要不相信，是你自己不理解。佛說佈施、持戒能獲得人天福報，是因為眾生大多處在妄想之中。佛用無量的善巧方便，隨順眾生的心意說妄想之法，引導他們趣向大乘之門。你現在不相信，我就引用經典來證明。』 《法華經》說：『我這九部經典，都是隨順眾生而說，以大乘為根本。』又說：『十方佛土中，唯一佛乘之法，只是用假名字引導眾生，終究不會用小乘來救度眾生。』又說：『不要親近小乘三藏學者。』又說：『唯有這一件事是真實的，其餘二事都不是真實的。』 又《諸法無行經》說：『如果有人分別戒律，那就是沒有戒律。如果認為有戒律存在，那就是失去了戒律。』根據這些經文來說，明明知道佛所說的是究竟之門，並非說人沒有福報，只是引導眾生進入佛的智慧。 過去、現在聖人所說的『心得自在』、『心得解脫』、『心得聖人』，這是三世諸佛的大印，破除你的疑惑。 提問說：『諸佛如果說一乘法，教化眾生，如今都應該開悟，為什麼還要說迷惑眾生的話呢？難道不會有罪過嗎？』 回答說：『你不要產生這種想法。諸佛大慈大悲，因為墮入三惡道的眾生很多，所以爲了他們而說方便之門，為他們說六波羅蜜（Lục pā-la-mì，佈施、持戒、忍辱、精進、禪定、智慧）。行佈施、持戒、忍辱這三件事，可以脫離三惡道，在人天之間往來；行精進、禪定、智慧這三件事，可以脫離生死之苦，將來成就佛果。』 提問說：『過去諸佛說三乘法，現在諸佛也說三乘法嗎？』 回答說：『過去、現在、未來諸佛都說三乘法。』 提問說：『根據什麼義理可以得知呢？』 回答說：『《法華經》說：『如果讚歎佛乘，眾…』
【English Translation】 English version: The Mind-Ground (referring to the function of consciousness) asked: 'Since we constantly seek the real thought of no-thought, why do various sutras speak of the blessings of humans and devas obtained through giving and upholding precepts? Isn't this a method of thought? Why are there differences, causing all learners of Buddhism to doubt and disbelieve?' The answer is: 'Do not disbelieve; you do not understand. The Buddha speaks of the blessings of humans and devas obtained through giving and upholding precepts because most beings are in delusion. The Buddha uses immeasurable skillful means, speaking of the method of delusion according to the minds of beings, guiding them towards the gate of the Mahayana. If you do not believe now, I will quote sutras to prove it.' The Lotus Sutra says: 'These nine divisions of my teachings are all spoken in accordance with beings, with the Mahayana as the foundation.' It also says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, using provisional names to guide beings, ultimately not using the Small Vehicle to save beings.' It also says: 'Do not associate with scholars of the Small Vehicle Tripitaka.' It also says: 'Only this one thing is real; the other two are not true.' Furthermore, the Sutra on the Absence of Characteristics in All Dharmas says: 'If one distinguishes precepts, then there are no precepts. If one sees that there are precepts, then one has lost the precepts.' According to these sutras, it is clear that what the Buddha speaks of is the ultimate gate, not that people have no blessings, but to guide beings into the Buddha's wisdom. The 'mind attains freedom,' 'mind attains liberation,' and 'mind attains sainthood' spoken of by past and present sages are the great seal of the Buddhas of the three times, dispelling your doubts. The question is: 'If the Buddhas speak of the One Vehicle Dharma to teach beings, then all should be enlightened now. Why speak words that confuse beings? Wouldn't that be a transgression?' The answer is: 'Do not give rise to such thoughts. The Buddhas are of great compassion. Because there are many beings who fall into the three evil paths, they speak of the expedient gate for them, speaking of the Six Paramitas (Lục pā-la-mì, giving, upholding precepts, patience, diligence, meditation, and wisdom). Practicing giving, upholding precepts, and patience can escape the three evil paths and travel between humans and devas; practicing diligence, meditation, and wisdom can escape the suffering of birth and death and attain Buddhahood in the future.' The question is: 'Did the Buddhas of the past speak of the Three Vehicles, and do the Buddhas of the present also speak of the Three Vehicles?' The answer is: 'The Buddhas of the past, present, and future all speak of the Three Vehicles.' The question is: 'According to what principle can this be known?' The answer is: 'The Lotus Sutra says: 'If one praises the Buddha Vehicle, all...'
生沒在苦。不能信此法。破法不信。故墮於三惡道。我寧不說法。疾入于涅槃。尋念過去佛所行方便力。我今所得道亦應說三乘。明知過去諸佛並說三乘引道于眾生令入於一乘 問曰。何者是一乘 答曰。心是一乘 問曰。心云何知是一乘 答曰。可見心空無所有。即是一乘 問曰。了見心空無所有是一乘者得聖耶 答曰。得聖 又問曰。有凡耶答曰。亦有凡 問曰。凡與聖有異無異 答曰。並無異也。若悟朝凡暮聖。不悟即六道受生 問曰。今言悟時何物 答曰。悟心 問曰。凡心聖心是一是二 答曰。是一 云何是一 答曰。了見性清凈從本以來無染無著。即知是一 問曰。何誰知無染無著 答曰。心知無染 問曰。心云何知無染 答曰。三世諸佛說心無形體畢竟不可得。是以得知無染 問曰。既無形體。如何得知無染 答曰。只為無形體。故知無染。若有相貌處所還有染 問曰。前言說心。未審心總有幾心 答曰。汝若悟一心不可得。汝若不悟即有若干種心不可知數也 問曰。是凡心。何者是聖心 答曰。汝若取相是凡心。離相即是聖心 問曰。取相心及不取相心請示其要 答曰。一切修道者若見來去心即是長矩心。見好惡。見憎愛。見嗔喜。見邪正。見凡聖。見自在不自在。見涅槃。見解脫。見不解脫。見佛
【現代漢語翻譯】 現代漢語譯本： 在生死輪迴的痛苦中，人們無法相信此法。因為他們誹謗佛法，不相信正法，所以墮入三惡道。我寧願不說此法，迅速進入涅槃。但我尋思過去諸佛所使用的方便法門，我今天所證悟的道，也應該說三乘（聲聞乘、緣覺乘、菩薩乘）。我清楚地知道，過去的諸佛都是宣說三乘來引導眾生，最終讓他們進入一乘（佛乘）。 問：什麼是一乘？ 答：心就是一乘。 問：如何得知心是一乘？ 答：因為可以見到心性空寂，一無所有，這就是一乘。 問：徹見心性空寂，一無所有，證悟一乘的人，是聖人嗎？ 答：是聖人。 又問：還有凡夫嗎？ 答：也有凡夫。 問：凡夫與聖人有區別嗎？ 答：並沒有區別。如果覺悟了，早上還是凡夫，晚上就是聖人。如果不覺悟，就在六道中輪迴受生。 問：現在所說的覺悟，覺悟的是什麼？ 答：覺悟的是心。 問：凡夫心和聖人心，是一個還是兩個？ 答：是一個。 問：如何說是一個？ 答：徹見自性清凈，從本來就沒有污染和執著，就知道是一個。 問：是誰知道沒有污染和執著？ 答：是心知道沒有污染。 問：心如何知道沒有污染？ 答：過去、現在、未來三世諸佛都說心沒有形狀和實體，畢竟是不可得的，因此得知心沒有污染。 問：既然沒有形狀和實體，如何得知沒有污染？ 答：正因為沒有形狀和實體，所以知道沒有污染。如果有相貌和處所，那還有污染。 問：之前您說的心，請問心總共有幾種心？ 答：你如果覺悟到一心都不可得，如果你不覺悟，那就有若干種心，不可計數。 問：什麼是凡夫心？什麼是聖人心？ 答：你如果執著于相，那就是凡夫心。如果遠離相，那就是聖人心。 問：請您開示執著于相的心和不執著于相的心的要點。 答：一切修道的人，如果見到來去的心，那就是長矩心（分別心）。見到好與壞，見到憎與愛，見到嗔與喜，見到邪與正，見到凡與聖，見到自在與不自在，見到涅槃（Nirvana），見到解脫，見到不解脫，見到佛。
【English Translation】 English version: Living and dying in suffering, people cannot believe in this Dharma (teachings). Because they slander the Dharma and do not believe, they fall into the three evil realms. I would rather not speak this Dharma and quickly enter Nirvana (liberation). But I contemplate the expedient means used by the Buddhas of the past. The path I have attained today should also be taught through the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). I clearly know that the Buddhas of the past all taught the Three Vehicles to guide sentient beings, ultimately leading them into the One Vehicle (Buddhayāna). Question: What is the One Vehicle? Answer: The mind is the One Vehicle. Question: How is it known that the mind is the One Vehicle? Answer: Because it can be seen that the nature of the mind is empty and without anything, this is the One Vehicle. Question: Is the one who thoroughly sees the mind's nature as empty and without anything, and realizes the One Vehicle, a sage? Answer: Yes, a sage. Another question: Are there also ordinary beings? Answer: There are also ordinary beings. Question: Is there a difference between ordinary beings and sages? Answer: There is no difference. If one awakens, one is an ordinary being in the morning and a sage in the evening. If one does not awaken, one continues to be born in the six realms. Question: What is it that is awakened to in this so-called awakening? Answer: It is awakening to the mind. Question: Is the mind of an ordinary being and the mind of a sage one or two? Answer: It is one. Question: How is it one? Answer: Thoroughly seeing that the self-nature is pure, and from the beginning, there is no defilement or attachment, then one knows it is one. Question: Who knows that there is no defilement or attachment? Answer: The mind knows there is no defilement. Question: How does the mind know there is no defilement? Answer: The Buddhas of the past, present, and future all say that the mind has no form or substance, and ultimately cannot be obtained. Therefore, it is known that there is no defilement. Question: Since it has no form or substance, how is it known that there is no defilement? Answer: Precisely because it has no form or substance, it is known that there is no defilement. If it had appearance and location, then there would still be defilement. Question: Earlier you spoke of the mind. May I ask, in total, how many kinds of minds are there? Answer: If you awaken to the fact that even one mind cannot be obtained, then you have awakened. If you do not awaken, then there are countless kinds of minds, beyond calculation. Question: What is the mind of an ordinary being? What is the mind of a sage? Answer: If you cling to appearances, that is the mind of an ordinary being. If you are detached from appearances, that is the mind of a sage. Question: Please show the essentials of the mind that clings to appearances and the mind that does not cling to appearances. Answer: All those who cultivate the path, if they see a mind that comes and goes, that is a measuring mind (discriminating mind). Seeing good and bad, seeing hate and love, seeing anger and joy, seeing evil and righteousness, seeing ordinary and holy, seeing freedom and unfreedom, seeing Nirvana, seeing liberation, seeing non-liberation, seeing Buddha.
菩薩。見究竟不究竟。見知解不知解。見精進。見禪定。見智惠等者。並是凡夫妄想心也 問曰。如何是聖人心 答曰。不起一念亦不見一物。即是聖人心也 問曰。禪師得聖人心耶 答曰。我亦無得 問曰。既是無得何有知耶 答曰。我今亦無得亦無知。是故經云。無智亦無得。以無所得即是菩提薩埵 問曰。此理究竟屬誰 答曰。一物不屬。若有所屬。即生死輪迴。若無所屬。畢竟常住 問曰。一切眾生皆以八識而轉不得自在。云何是八識 答曰。所為眼耳鼻舌身意末那賴耶是也。所言識者。以了別為義。如眼與色相應之時意識于中分別。或時計好。或時計惡。隨彼所計便有相生即薰于第七末那之識。承此薰故遂即執取。轉薰于第八識。所已積聚諸業種子得名為藏。眼識既然。諸識亦爾。一切眾生業受報者。先將藏識展轉成因作未來三業。所已因因想乘果果不絕。終還六道受生死苦。是以未能了心者即被八識惑亂也。所言此八識者。謂本有以云爲因。藉現在緣而起。造作因緣和合。還欲生未來之因。今欲斷除不令生者。當正觀之時了眼識從何而得。為從色得。為從眼得。為從心得。若從心得。盲人有心。云何不能生。于眼識。若死人有眼。云何不能分別於色。若從色得。色即頑礙無知。如此眾緣不能獨辨了心之時
【現代漢語翻譯】 現代漢語譯本 菩薩如果執著于究竟或不究竟，執著于知解或不知解，執著于精進、禪定、智慧等等，這些都是凡夫的妄想心。 問：什麼是聖人的心？ 答：不起一個念頭，也不見任何事物，這就是聖人的心。 問：禪師您得到了聖人的心嗎？ 答：我也沒有得到。 問：既然沒有得到，那又怎麼會有知覺呢？ 答：我現在也沒有得到，也沒有知覺。所以經書上說：『無智亦無得，以無所得即是菩提薩埵（Bodhisattva，菩薩）。』 問：這個道理究竟屬於誰？ 答：不屬於任何事物。如果有所屬，就會進入生死輪迴。如果沒有所屬，就畢竟常住。 問：一切眾生都依靠八識運轉而不得自在，什麼是八識？ 答：就是眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識。所謂的『識』，是以了別為意義。比如眼睛與色塵相應的時候，意識在其中分別，有時認為是好的，有時認為是壞的。隨著這些分別，便有相應的行為產生，進而薰染到第七末那識。末那識承受這種薰染，於是就執取這些行為，再轉而薰染到第八識。第八識積聚了各種業的種子，因此被稱為『藏識』。眼識是這樣，其他各個識也是如此。一切眾生承受業報，首先是將藏識輾轉成為未來的因，造作未來的身、口、意三業。因為因因相乘，果果相續，永不停止，最終還是要在六道中承受生死之苦。因此，未能明瞭自心的人，就會被八識迷惑擾亂。所謂的這八識，是原本就有的，以『云』為因，憑藉現在的因緣而生起，造作因緣和合，又想產生未來的因。現在想要斷除這些，不讓它再生起，應當在正觀的時候，明瞭眼識從何而來？是從色塵而來？是從眼睛而來？是從心而來？如果從心而來，盲人有心，為什麼不能產生眼識？如果死人有眼睛，為什麼不能分別色塵？如果從色塵而來，色塵是頑固無知覺的。這樣看來，各種因緣不能獨自辨別了心的時候。
【English Translation】 English version If a Bodhisattva (Bodhisattva, a being on the path to Buddhahood) clings to ultimate or non-ultimate, clings to understanding or non-understanding, clings to diligence, meditation, wisdom, etc., these are all the deluded minds of ordinary people. Question: What is the mind of a sage? Answer: Not arising a single thought, nor seeing a single thing, this is the mind of a sage. Question: Has the Chan (Zen) master attained the mind of a sage? Answer: I have not attained anything either. Question: Since you have not attained anything, how can you have knowledge? Answer: I have neither attainment nor knowledge now. Therefore, the scriptures say: 'No wisdom and no attainment, because there is nothing to be attained, that is Bodhisattva (Bodhisattva, a being on the path to Buddhahood).' Question: To whom does this principle ultimately belong? Answer: It does not belong to anything. If it belongs to something, it will enter the cycle of birth and death. If it does not belong to anything, it will ultimately abide permanently. Question: All sentient beings are turned by the eight consciousnesses and cannot be free. What are the eight consciousnesses? Answer: They are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, Manas-consciousness (Manas-consciousness, the seventh consciousness), and Alaya-consciousness (Alaya-consciousness, the eighth consciousness). The so-called 'consciousness' means to discriminate. For example, when the eye corresponds to form, the mind discriminates in it, sometimes considering it good, sometimes considering it bad. Following these discriminations, corresponding actions arise, which then influence the seventh Manas-consciousness (Manas-consciousness, the seventh consciousness). The Manas-consciousness (Manas-consciousness, the seventh consciousness) receives this influence and then clings to these actions, which in turn influence the eighth consciousness. The eighth consciousness accumulates various seeds of karma, so it is called the 'storehouse consciousness'. The eye-consciousness is like this, and so are all the other consciousnesses. All sentient beings who receive karmic retribution first transform the storehouse consciousness into the cause of the future, creating the future actions of body, speech, and mind. Because cause multiplies cause, and effect follows effect, without ceasing, they will ultimately suffer the pain of birth and death in the six realms. Therefore, those who have not understood their own minds are confused and disturbed by the eight consciousnesses. These eight consciousnesses are originally there, taking 'cloud' as the cause, arising by relying on present conditions, creating the harmony of cause and condition, and wanting to produce the cause of the future. Now, if you want to cut them off and prevent them from arising again, you should, at the time of right contemplation, understand where the eye-consciousness comes from? Does it come from form? Does it come from the eye? Does it come from the mind? If it comes from the mind, blind people have minds, why can't they produce eye-consciousness? If dead people have eyes, why can't they distinguish form? If it comes from form, form is stubborn and unknowing. In this way, various conditions cannot independently discern the time of the mind.
乃知。眼見色時眼因緣空。眼緣既空。即是色空。若了此三事體空即無分別。以無分別故意識分別而無分別。七識欲執而無所執。八識藏中更無薰習。雜染種子以無種子。更不愛生死。湛然常住。不為生之所生滅之所滅 問曰。佛有三身從何而得 答曰。佛三身者從八識而得。由轉八識得成四智。就此四智束成三身。此乃從因至果。有此三身差別 問曰。云何義故而得知耶 答曰。因眼識耳識鼻識舌識身識此五識以為妙觀察智。第六意識成所作智。第七末那識為平等性智。第七阿賴耶為大圓鏡智 問曰。此四智者有何義故而作是說 答曰。用前五識亦云五根。其五根者即惠門照觸前境而無妄染。所以將此五識以為妙觀察智。第六意識者亦云意根。是智門當須勤覺。覺云便凈。與法相應。真俗齊觀成就智惠。轉意成惠。惠照能明。識無分別。轉智成。是名成所作智 第七末那識者。更無執取自然無憎無愛。以無憎愛故一切法悉皆平等。故云平等性智。第八阿賴耶識藏中即空。雜染種子悉皆清凈。猶如明鏡懸在於空。一切萬像悉皆中現。而此明鏡終不作念言。我能現像。像亦不言。我從鏡生。無能無所。故說此智名為大圓鏡智 問曰。四智既爾。云何三身 答曰。大圓鏡智以為法身。平等性智以為報身。成所作智及妙觀察
【現代漢語翻譯】 現代漢語譯本 要知道，當眼睛看到事物時，眼睛的因緣是空的。眼睛的因緣既然是空的，那麼所見的事物也是空的。如果瞭解這三件事的本體是空的，就沒有分別。因為沒有分別的緣故，意識分別卻又沒有分別。第七識想要執著卻無所執著。第八識阿賴耶識的藏識中，更沒有熏習，沒有雜染的種子。因為沒有種子，就不再貪愛生死，清凈常住，不被生所生，不被滅所滅。 問：佛有三身，是從哪裡得到的？ 答：佛的三身是從第八識得到的。通過轉變第八識，成就四智。將這四智歸納起來，就成為三身。這是從因到果，才有這三身的差別。 問：通過什麼道理才能得知呢？ 答：因為眼識、耳識、鼻識、舌識、身識這五識成為妙觀察智。第六意識成為成所作智。第七末那識成為平等性智。第八阿賴耶識成為大圓鏡智。 問：這四智有什麼道理而這樣說呢？ 答：用前五識也叫五根。這五根是智慧之門，照觸前面的境界而沒有虛妄的沾染。所以將這五識作為妙觀察智。第六意識也叫意根。是智慧之門，應當勤奮覺悟。覺悟清凈，與法相應，真諦和俗諦一起觀察，成就智慧。轉變意識成為智慧，智慧照耀而能明瞭，識沒有分別，轉變智慧成就，這叫做成所作智。第七末那識，不再執取，自然沒有憎恨沒有愛戀。因為沒有憎恨和愛戀的緣故，一切法都平等，所以叫做平等性智。第八阿賴耶識的藏識中是空性的，雜染的種子都清凈了，就像明鏡懸掛在空中，一切萬象都顯現在其中。而這明鏡始終不作念頭說：『我能顯現影像。』影像也不說：『我從鏡子中產生。』沒有能，沒有所，所以說這智慧叫做大圓鏡智。 問：四智既然如此，那麼三身是什麼呢？ 答：大圓鏡智作為法身，平等性智作為報身，成所作智和妙觀察智
【English Translation】 English version Know that when the eye sees form, the eye's cause and condition (hetu-pratyaya) are empty. Since the eye's condition is empty, the form seen is also empty. If one understands that the essence of these three things is empty, there is no discrimination. Because there is no discrimination, the consciousness discriminates yet without discrimination. The seventh consciousness (Manas) desires to grasp but has nothing to grasp. In the eighth consciousness (Alaya), the storehouse consciousness, there is no further perfuming (vasana), no defiled seeds. Because there are no seeds, one no longer craves birth and death, remaining serenely abiding, not born by birth, not extinguished by extinction. Question: The Buddha has three bodies (Trikaya), from where are they obtained? Answer: The Buddha's three bodies are obtained from the eighth consciousness. By transforming the eighth consciousness, the four wisdoms (Jnana) are achieved. These four wisdoms are then gathered to form the three bodies. This is from cause to effect, hence the differentiation of these three bodies. Question: Through what principle can this be known? Answer: Because the eye consciousness (Caksu-vijnana), ear consciousness (Srotra-vijnana), nose consciousness (Ghrana-vijnana), tongue consciousness (Jihva-vijnana), and body consciousness (Kaya-vijnana), these five consciousnesses become the Wonderful Observing Wisdom (Adarsa-jnana). The sixth consciousness (Manovijnana) becomes the Accomplishing Wisdom (Krtyanusthana-jnana). The seventh consciousness (Manas) becomes the Equality Wisdom (Samata-jnana). The eighth consciousness (Alaya-vijnana) becomes the Great Perfect Mirror Wisdom (Mahadarsa-jnana). Question: What is the principle behind saying this about these four wisdoms? Answer: Using the former five consciousnesses, also called the five roots (Indriya). These five roots are the doors of wisdom, illuminating and touching the preceding realms without false defilement. Therefore, these five consciousnesses are taken as the Wonderful Observing Wisdom. The sixth consciousness, also called the mind-root (Mano-indriya), is the door of wisdom, one must diligently awaken. Awakening is purity, corresponding with the Dharma, observing both truth and convention together, achieving wisdom. Transforming consciousness into wisdom, wisdom illuminates and is able to understand, consciousness has no discrimination, transforming wisdom is achieved, this is called the Accomplishing Wisdom. The seventh consciousness (Manas), no longer grasping, naturally has no hatred and no love. Because there is no hatred and love, all dharmas are equal, therefore it is called the Equality Wisdom. The storehouse of the eighth consciousness (Alaya-vijnana) is empty, the defiled seeds are all pure, like a bright mirror hanging in the sky, all phenomena appear within it. And this bright mirror never thinks, 'I can manifest images.' The images also do not say, 'I arise from the mirror.' There is no able, no that which is acted upon, therefore it is said that this wisdom is called the Great Perfect Mirror Wisdom. Question: If the four wisdoms are like this, then what are the three bodies? Answer: The Great Perfect Mirror Wisdom is taken as the Dharma Body (Dharmakaya), the Equality Wisdom is taken as the Reward Body (Sambhogakaya), the Accomplishing Wisdom and the Wonderful Observing Wisdom
智以為化身 又問曰。以何知之而作是說 答曰。據今時現在而言。具定一切無漏功德圓滿義足。猶如世間明鏡現眾面像而無分別。故說此知以為法身。妄心既盡。平等性成萬行成就。以為報身。六根無染廣度眾生。自離離他。令他同解而修因。故以化身 問曰。一切眾生令欲求佛。三身之中先修何身 答曰。經云。所說從平等法身流出報身。從此報身流出化身。從此化身流出三藏等教十二部經。以是義故先修法身。言法身者所為妙有妙無中道正觀。若悟此理即是法身。以見法身即知自身心從無始世來常違法故。既見法以即須勤。勤用意無間自然清凈。順於如故久如不以。如心既成。是為報佛。所以法身本有報身修行。化身者。經云。現種種身名化身 問曰。佛三身既爾。云何是三寶 答曰。佛三身者亦云三寶。所謂佛寶法寶僧寶 問曰。三寶即有幾種 答曰。若具釋而言。有三種三寶 問曰。云何名三 答曰。一體三寶。別相三寶。住持三寶 問曰。云何一體三寶 答曰。真心體覺性清凈。名為佛寶圓滿義足具有恒沙功用。名為法寶。功用之義一體一味。名為僧寶 問曰。云何別相三寶 答曰。別相者即此自身。名為佛寶。亦能隨機授藥自欲修行。名為法寶。四大五蔭和合不相違。皆名為僧寶 問曰。何名住持三寶
【現代漢語翻譯】 現代漢語譯本： 智（智慧）以為化身，又問：『根據什麼認知而作出這樣的說法？』回答：『根據現在的情況來說，具備安定、一切無漏的功德圓滿，意義充足，就像世間的明鏡顯現各種面容影像而沒有分別。』所以說這種認知是法身（Dharmakaya）。妄心既然斷盡，平等性成就，萬行成就，就是報身（Sambhogakaya）。六根沒有污染，廣泛地度化眾生，自己脫離煩惱，也使他人脫離煩惱，讓他們一同理解而修習佛法，所以說是化身（Nirmanakaya）。 問：『要讓一切眾生尋求成佛，在三身（Trikaya）之中應該先修習哪一身？』答：『經書上說，所說的（佛法）從平等法身流出報身，從此報身流出化身，從此化身流出三藏（Tripitaka）等教義和十二部經。因為這個緣故，應該先修習法身。』所說法身，就是微妙的有和微妙的無的中道正觀。如果領悟了這個道理，就是法身。因為見到法身，就知道自己的身心從無始以來常常違背佛法。既然見到佛法，就必須勤奮，勤奮地用心，沒有間斷，自然清凈，順應如來本性，長久如此而不改變。如果如來之心成就，就是報佛。所以法身是本來就有的，報身是修行而得的。至於化身，經書上說，顯現種種身相，名為化身。 問：『佛的三身既然是這樣，那麼什麼是三寶（Triratna）？』答：『佛的三身也可以說是三寶，就是佛寶（Buddha Ratna）、法寶（Dharma Ratna）、僧寶（Sangha Ratna）。』 問：『三寶有幾種？』答：『如果詳細解釋，有三種三寶。』 問：『哪三種？』答：『一體三寶、別相三寶、住持三寶。』 問：『什麼是一體三寶？』答：『真心本體的覺悟自性清凈，名為佛寶；圓滿義理充足，具有恒河沙數般的功用，名為法寶；功用的意義一體一味，名為僧寶。』 問：『什麼是別相三寶？』答：『別相就是指我們自身，名為佛寶；也能隨機施藥，自己想要修行，名為法寶；四大（earth, water, fire, wind）五蘊（skandha）和合而不互相違背，都名為僧寶。』 問：『什麼是住持三寶？』
【English Translation】 English version: Wisdom is considered the Nirmanakaya (transformation body), and it is asked: 'Based on what knowledge is this statement made?' The answer is: 'Based on the present situation, possessing stable, complete, and faultless merits, with sufficient meaning, like a clear mirror in the world reflecting various faces without discrimination.' Therefore, this knowledge is said to be the Dharmakaya (truth body). Since delusional thoughts are exhausted, equality is achieved, and all practices are accomplished, this is the Sambhogakaya (enjoyment body). The six senses are without defilement, extensively liberating sentient beings, freeing oneself and others, enabling them to understand and cultivate the causes (of enlightenment). Therefore, it is the Nirmanakaya. It is asked: 'If all sentient beings are to seek Buddhahood, which of the three bodies (Trikaya) should be cultivated first?' The answer is: 'The scriptures say that what is spoken flows from the equal Dharmakaya, from this Dharmakaya flows the Sambhogakaya, and from this Sambhogakaya flows the Nirmanakaya, from this Nirmanakaya flows the Tripitaka (three baskets) and the twelve divisions of scriptures. For this reason, the Dharmakaya should be cultivated first.' The Dharmakaya is the Middle Way's correct view of subtle existence and subtle non-existence. If this principle is understood, it is the Dharmakaya. Because upon seeing the Dharmakaya, one knows that one's own body and mind have always violated the Dharma since beginningless time. Since one has seen the Dharma, one must be diligent, diligently applying the mind without interruption, naturally becoming pure, conforming to the Thusness (Tathata) as before, and remaining so for a long time without change. If the Thusness-mind is accomplished, it is the Sambhogakaya. Therefore, the Dharmakaya is inherent, the Sambhogakaya is attained through cultivation. As for the Nirmanakaya, the scriptures say that manifesting various forms is called the Nirmanakaya. It is asked: 'Since the three bodies of the Buddha are like this, then what are the Three Jewels (Triratna)?' The answer is: 'The three bodies of the Buddha can also be said to be the Three Jewels, which are the Buddha Ratna (Buddha Jewel), the Dharma Ratna (Dharma Jewel), and the Sangha Ratna (Sangha Jewel).' It is asked: 'How many kinds of Three Jewels are there?' The answer is: 'If explained in detail, there are three kinds of Three Jewels.' It is asked: 'What are the three?' The answer is: 'The One-Substance Three Jewels, the Distinct-Aspect Three Jewels, and the Abiding Three Jewels.' It is asked: 'What is the One-Substance Three Jewels?' The answer is: 'The pure awareness of the true mind's essence is called the Buddha Jewel; the complete and sufficient meaning, possessing merits like the sands of the Ganges, is called the Dharma Jewel; the meaning of the function being one substance and one flavor, is called the Sangha Jewel.' It is asked: 'What is the Distinct-Aspect Three Jewels?' The answer is: 'The distinct aspect refers to our own body, which is called the Buddha Jewel; it can also administer medicine according to the situation, and one's own desire to cultivate is called the Dharma Jewel; the harmonious combination of the four elements (earth, water, fire, wind) and the five skandhas (form, feeling, perception, mental formations, consciousness) without contradiction, are all called the Sangha Jewel.' It is asked: 'What is the Abiding Three Jewels?'
答曰。住持者。所謂善能扶上接下事事清平。名為佛寶。隨意言說聞者歡喜。名為法寶。在於眾中萬行不違善巧方便能和一切不相諍論。名為僧寶 問曰。云何稱之為寶 答曰。此第一義者不在內外亦無中間。無有秤量無直無價。即喻而言。名三寶。若也有價不名為寶。故說如意無價寶珠是也 問曰。老經云。佛道為而無不為。此義云何 答曰。佛道本自無為。眾生起我見如須彌。而則有為。此義非意所知非心所惻。證者了知。但能有功。一時大悟 問曰。經云一切法皆從此經出 答曰。經者心也。心能表一切。行人修習圓照無礙。無上正道因是發明。諸佛如來始則自修。終則化物無法不□。故云皆從此經出 問曰。經云荷擔如來此義云何 答曰。汝但反照于性。不住于常。反悟無身。誰受荷負。深達般若廣為人說。是即荷負正法擔運勝義。令諸眾產生就功德。故云荷擔如來 問曰。經云。如來度眾生。此義云何 答曰。汝自了眾生正性本來清凈。六根起相。煩惱病生。觀生本空。有何可度。是故若言如來度者。即著我人眾生受者 問曰。金剛般若波羅蜜多經者。此義如何 答曰。金剛者是色心。般若者清凈也。波羅者彼岸也。密者到也 又問曰。不取于相如如不動 答曰。汝心若起有去有來。即有為法皆是不安之
【現代漢語翻譯】 現代漢語譯本： 答：住持（Abbot）者，就是善於扶助上輩，接引下輩，事事處理得清清楚楚、平平穩穩，這稱為佛寶（Buddha Jewel）。隨意說法，聽者都心生歡喜，這稱為法寶（Dharma Jewel）。身處大眾之中，所有行為都不違背佛法，善於運用各種方便法門，能夠與人和睦相處，不與人爭論，這稱為僧寶（Sangha Jewel）。 問：為什麼稱之為寶？ 答：這第一義（Paramartha）不在內，不在外，也沒有中間。沒有可以稱量的標準，沒有直接的價值。只是用比喻來說，稱為三寶（Three Jewels）。如果可以用價值衡量，就不能稱為寶。所以說如意無價寶珠（Cintamani）就是這個意思。 問：《老經》說：『佛道為而無不為』，這是什麼意思？ 答：佛道（Buddha-dhatu）本來就是無為（Asamskrta）的。眾生生起我見（Atma-dristi），像須彌山（Sumeru）一樣高大，因此就有了有為（Samskrta）。這個道理不是意識所能理解的，也不是心所能揣測的。證悟的人才能明白。只要能夠努力修行，終有一天會大徹大悟。 問：經書上說，一切法（Dharma）都從此經而出，是什麼意思？ 答：經（Sutra）就是心（Citta）。心能夠表達一切。修行人修習，達到圓滿照見，沒有阻礙。無上正道（Anuttara-samyak-sambodhi）因此而發明。諸佛如來（Tathagata）最初是自己修行，最終是教化眾生，沒有哪一種方法不包含在其中。所以說一切法都從此經而出。 問：經書上說，荷擔如來（Tathagata），是什麼意思？ 答：你只要反觀自性（Svabhava），不執著于常（Nitya），反過來覺悟到沒有身（Nirakaya），誰來承受負擔？深刻地通達般若（Prajna），廣泛地為人宣說，這就是荷負正法（Saddharma），擔運殊勝的意義，使一切眾產生就功德。所以說荷擔如來。 問：經書上說，如來度眾生（Sattva），是什麼意思？ 答：你自己明白眾生的正性（Samyaktva）本來就是清凈的。六根（Sadindriya）生起現象，煩惱（Klesha）的病就產生了。觀察生起之物的本性是空（Sunyata）的，有什麼可以被度化的？因此，如果說如來度化眾生，那就是執著於我（Atma）、人（Pudgala）、眾生（Sattva）、受者（Vedaka）這些概念了。 問：《金剛般若波羅蜜多經》（Vajracchedika-prajnaparamita-sutra）是什麼意思？ 答：金剛（Vajra）指的是色（Rupa）和心（Citta）。般若（Prajna）指的是清凈（Visuddhi）。波羅（Para）指的是彼岸（Paratata）。蜜（Mita）指的是到達（Gata）。 又問：不取于相（Nimitta），如如不動（Tathata），是什麼意思？ 答：你的心如果生起有去有來，那就是有為法（Samskrta-dharma），都是不安穩的。
【English Translation】 English version: Answer: The Abbot, is one who is good at supporting those above and guiding those below, handling all matters clearly and smoothly. This is called the Buddha Jewel. Speaking freely and causing joy in the listeners is called the Dharma Jewel. Being among the assembly, acting in accordance with the Dharma, skillfully using expedient means, being able to live harmoniously with everyone, and not arguing with others, is called the Sangha Jewel. Question: Why are they called Jewels? Answer: This ultimate meaning (Paramartha) is not within, not without, nor in between. There is no standard to measure it, no direct value. It is only used as a metaphor and called the Three Jewels. If it can be measured by value, it cannot be called a Jewel. Therefore, the Cintamani (wish-fulfilling jewel) is what is meant. Question: The Old Sutra says, 'The Buddha-dhatu acts and yet does not act.' What does this mean? Answer: The Buddha-dhatu is originally unconditioned (Asamskrta). Sentient beings give rise to the ego-view (Atma-dristi), as high as Mount Sumeru, and therefore there is conditioned existence (Samskrta). This principle cannot be understood by the mind, nor can it be fathomed by the heart. Only those who are enlightened can understand. As long as you can work hard in cultivation, you will one day have a great enlightenment. Question: The Sutra says that all Dharmas come from this Sutra. What does this mean? Answer: The Sutra is the mind (Citta). The mind can express everything. Practitioners cultivate and achieve perfect illumination without hindrance. The Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi) is thus discovered. All Buddhas (Tathagata) initially cultivate themselves, and ultimately teach sentient beings. There is no method that is not included in it. Therefore, it is said that all Dharmas come from this Sutra. Question: The Sutra says, 'Bearing the Tathagata.' What does this mean? Answer: You only need to reflect on your own nature (Svabhava), not clinging to permanence (Nitya), and realize that there is no body (Nirakaya). Who is bearing the burden? Deeply understand Prajna (wisdom), and widely preach it to others. This is bearing the Saddharma (true Dharma), carrying the supreme meaning, and enabling all sentient beings to achieve merit. Therefore, it is said to bear the Tathagata. Question: The Sutra says, 'The Tathagata delivers sentient beings (Sattva).' What does this mean? Answer: You yourself understand that the true nature (Samyaktva) of sentient beings is originally pure. When the six senses (Sadindriya) arise, the illness of afflictions (Klesha) arises. Observe that the nature of arising is emptiness (Sunyata). What can be delivered? Therefore, if it is said that the Tathagata delivers sentient beings, then one is attached to the concepts of self (Atma), person (Pudgala), sentient beings (Sattva), and receiver (Vedaka). Question: What is the meaning of the Vajracchedika-prajnaparamita-sutra (Diamond Sutra)? Answer: Vajra (diamond) refers to form (Rupa) and mind (Citta). Prajna (wisdom) refers to purity (Visuddhi). Para refers to the other shore (Paratata). Mita refers to arrival (Gata). Again, question: Not grasping at appearances (Nimitta), being still and unmoving (Tathata), what does this mean? Answer: If your mind arises with coming and going, then it is conditioned Dharma (Samskrta-dharma), and all is unstable.
相。汝心不起即無來無去即無為法。無為法中動不動俱離。是即常住。故稱如如不動 問曰。溫室經云。具其七物洗浴眾僧獲福無量。其福意義請為表示 答曰。經云。所說者實不虛也。汝若具七物洗浴者。即須內外相應德福無量。汝離燒炭火溫凈水清灰操豆楊枝蘇膏內衣等七物先浴者。若常弄心性縱放貪嗔。呵打是非令他聲淚俱下。即是出佛身血。常行三塗業。如此洗浴者猶如洗塹。泥盡應休。但身心清凈不起貪嗔。自然平等即離分別。已分別水洗。卻一切塵垢或足清凈 問曰。此三毒之心若為對治。成就六波羅蜜 答曰。汝須心勇猛精進對三毒發其三誓願。誓斷一切惡。對於嗔毒。誓修一切善。對於癡毒。誓一切眾生。對於貪毒。以能斷能修著。會於心三毒。製成三聚凈戒。次明下心者。即便對於五蔭發五種下心者。一誓觀一切眾生作賢聖想自身作凡夫想。二者誓觀一切眾生作國王想自身作百姓想。三者誓觀一切眾生作師僧想自身作弟子想。四者誓觀一切眾生作父母于自身作男女想。五者誓觀一切眾生作曹主想自身作奴婢想。六波羅蜜者亦云六度。佈施持戒忍辱精進禪定智慧等。對其六六根清凈。六道不生內外無著自然佈施。即攝檀波羅蜜。善惡平等俱不可得。即攝尸波羅蜜。境智和會違害永盡。即攝忍辱波羅蜜
【現代漢語翻譯】 現代漢語譯本 相（xiāng）：你的心若不起念，就沒有來去，這就是無為法（wú wéi fǎ）。在無為法中，動與不動都已遠離，這就是常住不變的真如（rú rú），所以稱為如如不動。 問：溫室經上說，具備七種物品為眾僧洗浴，可以獲得無量的福報。請解釋這其中的意義。 答：經上說，所說的真實不虛。你如果具備七種物品為眾僧洗浴，就必須內外相應，才能獲得無量的功德福報。你如果離開了燒炭火、溫凈水、清灰、操豆、楊枝、蘇膏、內衣等七種物品，就先洗浴，如果常常擾亂心性，放縱貪嗔，呵斥打罵，使他人聲淚俱下，這就是出佛身血（chū fó shēn xuè），常常造作三塗（sān tú）的惡業。如此洗浴，就像洗溝渠，泥土洗盡就應該停止。只要身心清凈，不起貪嗔，自然平等，遠離分別，用已分別的水洗去一切塵垢，或許還能得到清凈。 問：這三種毒害之心（三毒之心，sān dú zhī xīn）應該如何對治，才能成就六波羅蜜（liù bō luó mì）？ 答：你必須心懷勇猛精進，針對三種毒害之心，發起三種誓願：誓斷一切惡，以對治嗔毒；誓修一切善，以對治癡毒；誓度一切眾生，以對治貪毒。以能斷能修的執著，會合於心，將三種毒害之心製成三聚凈戒（sān jù jìng jiè）。其次，要明白下心（xià xīn），也就是針對五蘊（wǔ yùn）發起五種下心：一、誓願觀一切眾生作賢聖想，自身作凡夫想；二、誓願觀一切眾生作國王想，自身作百姓想；三、誓願觀一切眾生作師僧想，自身作弟子想；四、誓願觀一切眾生作父母想，自身作男女想；五、誓願觀一切眾生作曹主想，自身作奴婢想。 六波羅蜜也稱為六度（liù dù），即佈施（bù shī）、持戒（chí jiè）、忍辱（rěn rǔ）、精進（jīng jìn）、禪定（chán dìng）、智慧（zhì huì）等。針對六根（liù gēn）清凈，六道（liù dào）不生，內外沒有執著，自然就是佈施，即攝檀波羅蜜（dān bō luó mì）。善惡平等，都不可得，即攝尸波羅蜜（shī bō luó mì）。境智和合，違害永遠斷絕，即攝忍辱波羅蜜（rěn rǔ bō luó mì）。
【English Translation】 English version Form (Xiāng): If your mind does not arise, there is no coming or going, which is the unconditioned dharma (wú wéi fǎ). In the unconditioned dharma, both movement and stillness are transcended. This is the eternal and unchanging Suchness (rú rú), hence it is called 'immovable Suchness'. Question: The 'Warm Room Sutra' says that providing the seven items for bathing the Sangha brings immeasurable blessings. Please explain the meaning of these blessings. Answer: The sutra says that what is spoken is true and not false. If you provide the seven items for bathing the Sangha, you must have inner and outer correspondence to gain immeasurable merit and blessings. If you abandon the seven items such as burning charcoal fire, warm clean water, clean ash, Cao Dou, willow branches, ghee, and underwear, and bathe first, if you constantly disturb your mind-nature, indulge in greed and anger, scold and beat others, causing them to cry, this is drawing blood from the Buddha's body (chū fó shēn xuè), constantly creating the karma of the three evil realms (sān tú). Such bathing is like cleaning a ditch; you should stop when the mud is gone. Only when the body and mind are pure, without greed and anger arising, naturally equal, and free from discrimination, using water that has already been discriminated to wash away all dust and dirt, can you perhaps attain purity. Question: How should these three poisons of the mind (sān dú zhī xīn) be treated in order to achieve the Six Paramitas (liù bō luó mì)? Answer: You must be courageous and diligent, and in response to the three poisons, make three vows: vow to cut off all evil, to counter the poison of anger; vow to cultivate all good, to counter the poison of delusion; vow to liberate all sentient beings, to counter the poison of greed. With the attachment to being able to cut off and cultivate, unite with the mind, and transform the three poisons into the Three Pure Precepts (sān jù jìng jiè). Next, understand the 'humble mind' (xià xīn), which is to generate five kinds of humble mind in response to the Five Skandhas (wǔ yùn): First, vow to regard all sentient beings as sages and saints, and regard oneself as an ordinary person; second, vow to regard all sentient beings as kings, and regard oneself as a commoner; third, vow to regard all sentient beings as teachers and monks, and regard oneself as a disciple; fourth, vow to regard all sentient beings as parents, and regard oneself as sons and daughters; fifth, vow to regard all sentient beings as masters, and regard oneself as servants. The Six Paramitas, also known as the Six Perfections (liù dù), are giving (bù shī), morality (chí jiè), patience (rěn rǔ), diligence (jīng jìn), meditation (chán dìng), and wisdom (zhì huì). In response to the purification of the six senses (liù gēn), the six realms (liù dào) do not arise, and there is no attachment inside or outside, which is naturally giving, thus encompassing Dāna Pāramitā (dān bō luó mì). Good and evil are equal and unattainable, thus encompassing Śīla Pāramitā (shī bō luó mì). When the realm and wisdom are in harmony, and harm is forever eliminated, thus encompassing Kṣānti Pāramitā (rěn rǔ bō luó mì).
。大寂不動萬行自然。攝精進波羅蜜。繁興妙寂法身自現。攝禪波羅蜜。妙寂開明無有變異究竟常住不著一切。攝般若波羅蜜。是名六波羅蜜。梵言波羅蜜。漢言達彼岸也 問曰。俗流向來問答皆是量起心生惱亂。禪師佈施歡喜不有小疑。未敢由意。恐致勞煩 禪師答。汝若無疑不須強問。法無得答問。即有法高下。無問無答是法平等。若廣求見解。即失本道。亦與汝心中作所知障。令汝心起破□。若也實有疑滯。即須勤問。皆是證真 問曰。楞伽經云。遠離覺所覺。此義云何 答曰。覺念不生其心安泰 問曰。弟子雖是俗人。心識早已入道。曰文今聞師說皆是正真無上菩提。誓願志成心無退轉。頓斷世緣心神六識並在無所。一心專念渴仰。聲淚俱下。不能自止。領解暫愧不勝悲泣。五內當惟心中痛切自恨。多劫已來迷此真理。不因禪師悲慜。蒼生無由可悟。故云。大解脫論。作此論者。若合聖意。一切眾生同露此福。若也不合聖意。愿罪消滅如有非人不可傳之。恐將傍毀破法之慧。若有實覺福重之人。傳□□與悕惜大道之法。不可輕示。不得翻憘諍論。唯是默心。自知妄念不生我所心滅。
大乘開心顯解脫論
【現代漢語翻譯】 現代漢語譯本：大寂不動，萬行自然。這是在攝取精進波羅蜜（Vīrya-pāramitā，精進到彼岸）。繁興妙寂，法身自然顯現。這是在攝取禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）。妙寂開明，沒有變異，究竟常住，不執著一切。這是在攝取般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）。這被稱為六波羅蜜（Ṣaṭ-pāramitā）。梵語波羅蜜（Pāramitā），漢譯為到達彼岸。 問：世俗之人向來問答，都是因為思量而生起心念，產生煩惱。禪師您佈施歡喜，難道沒有一點疑惑嗎？我不敢隨意發問，恐怕會打擾您。 禪師答：你如果沒有疑惑，就不需要勉強發問。法沒有所謂的問答，一旦有了問答，就有了法的高下之分。沒有問答才是法的平等。如果廣泛地尋求見解，就會失去根本的道路，也會在你的心中製造所知障，使你的心產生破綻。如果確實有疑惑，就必須勤奮地提問，這都是爲了證悟真理。 問：楞伽經（Laṅkāvatāra Sūtra）說：『遠離覺所覺』，這是什麼意思？ 答：覺念不生，其心安泰。 問：弟子雖然是世俗之人，但心識早已進入道。今天聽聞禪師所說，都是真正無上的菩提（bodhi，覺悟）。我發誓要成就，心無退轉，頓然斷絕世俗的因緣，心神和六識都歸於無所，一心專念，渴求仰慕。我聲淚俱下，不能自已，領悟理解，慚愧悲泣，五內如焚，心中痛切，自恨多劫以來迷惑于這個真理。如果不是禪師的慈悲憐憫，眾生就沒有機會覺悟。所以說，《大解脫論》的作者，如果符合聖意，一切眾生都能共同顯露這份福德。如果也不符合聖意，愿罪業消滅。如果有不合常理之處，不可輕易傳授，恐怕會招來旁人的詆譭，破壞正法之慧。如果有真正覺悟、福德深重之人，可以傳授，要珍惜大道之法，不可輕易示人，不得引發爭論，唯有默默地用心體會，自覺妄念不生，我所之心滅除。 《大乘開心顯解脫論》
【English Translation】 English version: Great stillness and immobility, myriad practices occur naturally. This is encompassing the Vīrya-pāramitā (Perfection of Effort). Flourishing in wondrous stillness, the Dharma-kāya (Dharmakāya, Body of the Dharma) naturally manifests. This is encompassing the Dhyāna-pāramitā (Perfection of Meditation). Wondrous stillness opens and illuminates, without change or alteration, ultimately abiding permanently, not attached to anything. This is encompassing the Prajñā-pāramitā (Perfection of Wisdom). These are called the Ṣaṭ-pāramitā (Six Perfections). The Sanskrit word Pāramitā means 『reaching the other shore』 in Chinese. Question: The question and answer of common people always arises from thoughts and generates afflictions. Venerable Zen Master, you bestow joy, do you not have any doubts? I dare not ask at will, fearing to cause you trouble. Zen Master answers: If you have no doubts, there is no need to force a question. In the Dharma, there is no such thing as question and answer. Once there is question and answer, there is a distinction between high and low in the Dharma. No question and no answer is the equality of the Dharma. If you broadly seek views and understanding, you will lose the fundamental path, and it will also create a barrier of knowledge in your mind, causing your mind to develop flaws. If you truly have doubts, then you must diligently ask, as this is all for the sake of realizing the truth. Question: The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) says: 『Away from the perceived and the perceiver,』 what does this mean? Answer: When thoughts of perception do not arise, the mind is at peace. Question: Although this disciple is a layperson, my consciousness has already entered the Path. Today, hearing what the Zen Master says, it is all truly unsurpassed bodhi (bodhi, enlightenment). I vow to achieve it, my heart will not retreat, I will suddenly sever worldly connections, my mind and six consciousnesses will all return to nothingness, I will single-mindedly concentrate, thirsting and yearning. Tears stream down my face, I cannot stop myself, I understand and comprehend, I am ashamed and weep, my five inner organs burn, my heart aches, I regret that for many kalpas I have been deluded by this truth. If it were not for the Zen Master's compassion and pity, sentient beings would have no way to awaken. Therefore, it is said that the author of the 『Great Liberation Treatise,』 if it accords with the intention of the sages, all sentient beings can jointly reveal this merit. If it does not accord with the intention of the sages, may the sins be extinguished. If there is anything unreasonable, it should not be easily transmitted, lest it invite slander from others and destroy the wisdom of the Dharma. If there is someone who is truly enlightened and has deep merit, it can be transmitted, and the Dharma of the Great Path should be cherished, not easily shown to others, and should not provoke disputes. Only silently experience it with the mind, consciously knowing that false thoughts do not arise, and the mind of 『I』 and 『mine』 is extinguished. The Mahāyāna Opening the Mind and Revealing the Treatise on Liberation