T85n2837_楞伽師資記

大正藏第 85 冊 No. 2837 楞伽師資記

No. 2837

楞伽師資記

兩目中。各出一五色光舍利。將知大師成道已久也。大唐中宗孝□□帝景龍二年。敕召入西京。便於東都廣開禪法。凈覺當衆歸依。一心承事。兩京來往參覲。向有餘年。所呈心地。尋已決了。祖忍大師授記之安州有一個。即我大和上是也。乃刑類凡僧。證同佛地。帝師國寶。宇內歸依。凈覺宿世有緣。親蒙指授。始知方寸之內。具足真如。昔所未聞。今乃知耳。真如無相。知亦無知。無知之知。豈離知也。無相之相。豈離相也。人法皆如。說亦如也。如自無說。說則非如。如本無知。知非如矣。起信論云。心真如是。即是一法界總相法門體。所謂心性。不生不滅。一切法。唯因妄念。而有差別。若離心念。別無境界之相。是故一切法。從本已來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。不可破壞。唯是一心。故名真如。有真自體相者。凡夫聲聞緣覺菩薩諸佛。無有增減。非有際生。非后際滅。畢竟常恒。從本性自滿足。一切功德。自體有大智惠光明義。故自性清凈心。楞伽經云。自心現境界。隨類普現於五法。云何是五法。名相忘想正智如如。是故眾物無名。心作名。諸相無相。由心作

【現代漢語翻譯】現代漢語譯本兩眼中，各自發出一五色光芒的舍利。由此可知大師成道已久。大唐中宗孝□□帝景龍二年，奉敕召入西京（長安）。大師便在東都（洛陽）廣開禪法。凈覺（人名）當衆歸依，一心侍奉。往來於兩京（長安和洛陽）參拜覲見，已有多餘年。所呈示的心地法門，尋即得到決斷了悟。祖忍大師（弘忍，禪宗五祖）授記的安州（地名）有一人，就是我的大和上（指神秀）。乃是形貌類似凡僧，證悟等同佛地。是帝王之師，國家之寶，宇內之人皆歸依。凈覺宿世有緣，親蒙大師指點傳授。這才知道方寸（指心）之內，具足真如（事物的真實本性）。過去未曾聽聞，如今才知曉。真如沒有相狀，知也沒有知覺。沒有知覺的知，難道離開了知覺嗎？沒有相狀的相，難道離開了相狀嗎？人與法皆是真如，說也是真如。真如本身沒有說，說出來就不是真如了。真如本來沒有知，知就不是真如了。《起信論》說：『心真如是，即是一法界總相法門體。』所謂心性，不生不滅。一切法，唯獨因為虛妄的念頭，才有了差別。如果離開了心念，就沒有其他的境界之相。因此一切法，從本來開始，就離開了言說之相，離開了名字之相，離開了心緣之相，畢竟平等，沒有變異，不可破壞，唯一是心，所以名為真如。具有真自體相，凡夫、聲聞、緣覺、菩薩、諸佛，都沒有增減，不是在有邊際時產生，也不是在後邊際時滅亡，畢竟常恒，從本性上自然滿足一切功德，自體具有大智慧光明之義，所以說自性清凈心。《楞伽經》說：『自心顯現境界，隨順種類普遍顯現於五法。』什麼是五法？名、相、妄想、正智、如如。因此眾物沒有名字，是心給它安立名字。諸相沒有相狀，是由心來造作的。

【English Translation】 English version From his two eyes, each emitted a five-colored light relic. It can be known that the Great Master has attained enlightenment for a long time. In the second year of the Jinglong era of Emperor Zhongzong Xiao□□ of the Great Tang Dynasty, he was summoned to the Western Capital (Chang'an) by imperial decree. Then, he widely opened up the Chan Dharma in the Eastern Capital (Luoyang). Jingjue (personal name) took refuge in him in public and served him wholeheartedly. He traveled back and forth between the two capitals (Chang'an and Luoyang) to pay homage for many years. The mind-ground Dharma he presented was soon resolved and understood. The Anzhou (place name) mentioned in the prophecy of Great Master Hongren (the Fifth Patriarch of Chan Buddhism) is my Great Master (referring to Shenxiu). He is like an ordinary monk in appearance, but his enlightenment is equal to the Buddha's realm. He is the teacher of the emperor, the treasure of the nation, and all within the universe take refuge in him. Jingjue had karmic connections from past lives and personally received the Great Master's guidance and transmission. Only then did he realize that within the square inch (referring to the mind), the True Thusness (the true nature of things) is fully present. He had never heard of it in the past, but now he knows it. True Thusness has no form, and knowledge has no knowing. How can unknowing knowledge be separated from knowing? How can formless form be separated from form? People and Dharma are all True Thusness, and speaking is also True Thusness. True Thusness itself has no speaking, and speaking is not True Thusness. True Thusness originally has no knowing, and knowing is not True Thusness. The Awakening of Faith says: 'The mind as True Thusness is the one Dharma Realm's totality of aspects and the essence of the Dharma gate.' The so-called mind-nature is unborn and undying. All Dharmas are only differentiated because of false thoughts. If one separates from mind-thought, there is no other aspect of realm. Therefore, all Dharmas, from the beginning, are apart from the aspect of speech, apart from the aspect of names, apart from the aspect of mind-conditions, ultimately equal, without change, indestructible, only the one mind, therefore named True Thusness. Having the true self-essence aspect, ordinary people, śrāvakas (hearers), pratyekabuddhas (solitary Buddhas), bodhisattvas, and all Buddhas have no increase or decrease, not born at the edge of existence, not extinguished at the later edge, ultimately constant, naturally fulfilling all merits from the original nature, the self-essence has the meaning of great wisdom and light, therefore it is called the self-nature pure mind. The Laṅkāvatāra Sūtra says: 'The self-mind manifests realms, universally manifesting in the five Dharmas according to their kinds.' What are the five Dharmas? Name, form, imagination, right knowledge, and Suchness. Therefore, all things have no names, the mind establishes names for them. All forms have no form, they are created by the mind.

相。但自無心。則無名相。故曰正智如如。法句經云。參羅及萬像。一法之所印。余乃潛神玄默。養性幽巖。獨守凈心抱一衝谷。聊寄一序。托悟在中。同我道流。愿知心耳。真如妙體。不離生死之中。聖道玄微。還在色身之內。色身清凈。寄住煩惱之間。生死性真。權在涅槃之處。故知眾生與佛性。本來共同。以水況冰。體何有異。冰由質礙。喻眾生繫縛。水性虛通。等佛性之圓凈。無法可得。無相可求。善法尚遣舍之。生死故應遠離。維摩經云。欲得凈度。當凈其心。隨其心凈。則佛土凈也。身雖為之本。識見還有淺深。深見者。是歷劫清凈。薰脩之因。一發道心。乃至成佛。亦不退也。淺識者。是現今新學。初離歡喜。為積生已來。有誹謗邪見之。因。無正信習道之力。根則不定。后還退敗也。覆尋生死。只為攀緣。返照攀緣之心。心性本來清凈之處。染著。無染是凈。無系是脫。染即生死之因。凈即菩提之果。大分深義。究竟是空。至道無言。言則乖至。雖以性擬本。無本可稱。空自無言。非心行處。聖心微隱。絕解絕知。大覺寒寒。無言無說。法華經云。諸法寂滅相。不可以言宣也。無法可說。無心可言。自性空閑。返歸於本。本者道也。道性悾恫而無際。放曠清微。壞大千以寂寥。通古今而性凈。即上下

【現代漢語翻譯】現代漢語譯本：相的顯現，源於內心的分別。如果內心沒有分別，那麼就不會有名相的執著。所以說，真正的智慧是如如不動的。《法句經》說：『參羅（指宇宙萬物）及萬象，都是由一法所印證的。』因此，我潛藏精神，玄妙寂靜，修養本性于幽深的山巖之中，獨自守護清凈的心，抱持著虛空的狀態。姑且寫下這篇序言，希望領悟就在其中。與我同道的修行者，希望你們能明白這其中的心意。真如（指事物的真實本性）的妙體，並不離開生死輪迴之中；聖道的玄妙精微，仍然存在於這個色身（指由物質構成的身體）之內。色身雖然寄住在煩惱之間，但它本身可以是清凈的；生死輪迴的本性是真實的，它實際上存在於涅槃（指解脫的狀態）之中。所以要知道，眾生與佛性，本來就是共同的，就像水和冰一樣，它們的本體有什麼區別呢？冰因為有阻礙，比喻眾生被束縛；水的本性是虛空通達的，等同於佛性的圓滿清凈。沒有法可以得到，沒有相可以追求，善法尚且要捨棄，生死輪迴更應該遠離。《維摩經》說：『想要得到清凈的佛土，應當清凈自己的內心。隨著內心清凈，那麼佛土也就清凈了。』身體雖然是修行的根本，但見識還有深淺之分。見識深厚的人，是經歷了無數劫的清凈熏修所積累的因緣，一旦發起道心，乃至成佛，也不會退轉。見識淺薄的人，是現在才開始學習的新手，剛剛離開歡喜的狀態，因為他們過去生中可能有誹謗和邪見的因，沒有正信和習道的根基，所以根基不穩定，以後還會退敗。仔細探尋生死輪迴的原因，只是因為攀緣（指執著于外物）。反過來觀照攀緣的心，就會發現心性本來是清凈的。沒有染著就是清凈，沒有束縛就是解脫。染著是生死輪迴的原因，清凈是菩提（指覺悟的智慧）的果實。從大的方面來說，其深刻的含義，最終都是空。至高的道是無法用語言表達的，用語言表達就偏離了至道。雖然想用本性來比擬根本，但根本是無法稱量的。空性本身沒有語言，不是心可以思慮的地方。聖人的心是微妙隱秘的，超越了理解和認識。大覺悟是寂靜的，沒有語言和說法。《法華經》說：『諸法的真實相狀是寂滅的，不可以用語言來宣說。』沒有法可以宣說，沒有心可以言語，自性是空閑的，迴歸到本源。本源就是道。道的本性是空曠無邊的，放任曠達而又清凈微妙，即使大千世界毀滅也顯得寂寥，貫通古今而本性清凈，即是上下四方。

【English Translation】 English version: The appearance of forms arises from the discriminations of the mind. If the mind is without discrimination, then there will be no attachment to names and forms. Therefore, it is said that true wisdom is 'suchness' (Tathata), unmoving. The Dhammapada says: 'The universe and all phenomena are sealed by one Dharma.' Therefore, I conceal my spirit, mysteriously silent, cultivating my nature in the deep mountains, alone guarding the pure mind, embracing the state of emptiness. I write this preface in the hope that enlightenment lies within it. Fellow practitioners, I hope you understand the meaning within. The wondrous essence of Tathata (true reality) does not depart from the cycle of birth and death; the subtle and profound essence of the holy path still exists within this physical body (Rupa, the body composed of matter). Although the physical body dwells amidst afflictions, it can be pure; the nature of birth and death is real, and it actually exists within Nirvana (the state of liberation). Therefore, know that sentient beings and Buddha-nature are originally the same, just like water and ice, what difference is there in their substance? Ice, because of its obstruction, is a metaphor for sentient beings being bound; the nature of water is empty and unobstructed, equal to the perfect purity of Buddha-nature. There is no Dharma to be obtained, no form to be sought, even good Dharmas should be abandoned, and the cycle of birth and death should be even more avoided. The Vimalakirti Sutra says: 'If you want to obtain a pure land, you should purify your mind. As the mind is purified, so the Buddha-land is purified.' Although the body is the foundation of practice, there are still differences in the depth of understanding. Those with deep understanding have accumulated the causes and conditions of countless eons of pure cultivation, and once they generate the aspiration for enlightenment (Bodhi-citta), they will not regress, even until they become a Buddha. Those with shallow understanding are novices who have just begun to learn, having just left the state of joy, because they may have had causes of slander and wrong views in past lives, without the foundation of right faith and the power of practicing the path, so their roots are unstable, and they will eventually regress. Carefully exploring the cause of the cycle of birth and death, it is only because of clinging (attachment to external objects). Conversely, contemplating the clinging mind, one will discover that the nature of the mind is originally pure. Without defilement is purity, without bondage is liberation. Defilement is the cause of the cycle of birth and death, purity is the fruit of Bodhi (enlightened wisdom). Broadly speaking, its profound meaning is ultimately emptiness. The supreme path cannot be expressed in words, and expressing it in words deviates from the supreme path. Although one wants to use nature to compare the root, the root cannot be measured. Emptiness itself has no language, it is not a place where the mind can think. The mind of the sage is subtle and hidden, surpassing understanding and knowledge. Great enlightenment is silent, without words or speech. The Lotus Sutra says: 'The true aspect of all Dharmas is quiescent extinction, which cannot be expressed in words.' There is no Dharma to be spoken, no mind to be expressed, the self-nature is empty and free, returning to the origin. The origin is the Tao (the Way). The nature of the Tao is vast and boundless, unrestrained and pure, even if the great thousand worlds are destroyed, it appears desolate, connecting the past and present while the nature is pure, which is up and down and all around.

周圓。遍清凈。是凈佛國土也。是知一毫之內。具足三千大千。一塵之中。容受無邊世界。斯言有實耳。此中坐禪。證者之自知。不由三乘之所說也。經曰。菩提之道。不可圖度。高而無上。廣不可極。淵而無下。深不可測。大苞天地。細入無間。故謂之道也。所以法身清凈。猶若虛空。空亦無空。有何得有。有本不有。人自著有。空本不空。人自著空。離有離空。清凈解脫。無為無事。無住無著。寂滅之中。一物不作。斯乃菩提之道。然涅槃之道。果不在於有無之內。亦不出于有無之外。若如此者。即入道之人。不壞於有。亦不損於無像法住持。但假施設耳。是故體空無相。不可為有。用之不廢。不可為無。則空而常用之。而常空。空用雖殊。而無心可異。即真如性凈。常住不滅也。余嘆曰。天下有不解修道者。被有無系然也。有不自有。緣未生時無有。無不自無。緣散之後故無。有若本有。有自常有。不待緣而後有。無若本無。無自常無。豈待緣盡后始無也。緣有非是有。真如之中有緣。無非是無。清凈心中。無彼無也。有無法。妄想之域。豈足以標聖道。放光經云。菩提從有得耶。答曰。不也。從無得耶。答曰。不也。從有無得耶。答曰。不也。離有無得耶。答曰。不也。是義云何得。答曰。無所得。得無所得

【現代漢語翻譯】現代漢語譯本周圓（普遍而圓滿）。遍清凈（完全清凈）。這就是清凈的佛國土。由此可知，一根毫毛之內，具足三千大千世界，一粒微塵之中，容納無邊無際的世界。這些話確實是真實的。在此禪坐，證悟的境界只有自己知道，不是三乘（聲聞乘、緣覺乘、菩薩乘）所能描述的。經書上說：『菩提之道，無法衡量，高到無以復加，廣闊到沒有邊際，深邃到沒有底，深不可測，大到包容天地，細到進入沒有間隙之處。』所以稱之為道。因此，法身清凈，就像虛空一樣。虛空也並非空無一物，有什麼可以存在呢？存在原本不存在，人們自己執著于存在。空原本不空，人們自己執著于空。脫離存在和空，就是清凈解脫，無為無事，無所住，無所執著。寂滅之中，什麼也不做。這就是菩提之道。然而，涅槃之道，結果不在於存在和不存在之內，也不在於存在和不存在之外。如果這樣，那麼進入道的人，不破壞存在，也不損害無，像法才能住世保持。但這只是假借施設而已。所以，本體是空無自性的，不可認為是存在。作用卻不廢棄，不可認為是無。那麼，空卻能常用，常用卻又是空。空和用的作用雖然不同，但真心沒有差別。這就是真如自性清凈，常住不滅的道理。我感嘆說：天下有不理解修道的人，被存在和不存在所束縛啊！存在不是自己存在的，因緣未生的時候本來就沒有。無也不是自己沒有的，因緣散去之後所以才沒有。存在如果本來就存在，那麼存在就應該是常有的，不需要等待因緣才產生。無如果本來就沒有，那麼無就應該是常無的，哪裡需要等待因緣散盡后才開始沒有呢？因緣所生的有不是真有，真如之中有因緣。因緣散盡的無不是真無，清凈心中，沒有那個無。存在和不存在的法則，都是虛妄分別的領域，怎麼能夠用來標示聖道呢？《放光經》說：『菩提從有而得嗎？』回答說：『不是。』『從無而得嗎？』回答說：『不是。』『從有無而得嗎？』回答說：『不是。』『離開有無而得嗎？』回答說：『不是。』『這個道理怎麼才能得到呢？』回答說：『無所得，得到無所得。』

【English Translation】 English version Zhou Yuan (Universal and complete). Bian Qingjing (Completely pure). This is the pure Buddha land. From this, it can be known that within a single hair, there are fully present three thousand great chiliocosms; within a single dust mote, it can accommodate boundless worlds. These words are indeed true. Sitting in meditation here, the state of enlightenment is known only to oneself, and cannot be described by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The scripture says: 'The path of Bodhi cannot be measured, it is higher than anything above, broader than anything that can be reached, deeper than anything below, unfathomable, so great that it encompasses heaven and earth, so subtle that it enters where there is no space.' Therefore, it is called the Dao. Thus, the Dharmakāya is pure, like empty space. Empty space is not truly empty; what can exist? Existence originally does not exist; people themselves cling to existence. Emptiness is not originally empty; people themselves cling to emptiness. Separating from existence and emptiness is pure liberation, non-action and non-affair, non-dwelling and non-attachment. In the midst of stillness and extinction, nothing is done. This is the path of Bodhi. However, the path of Nirvana, the result is not within existence and non-existence, nor is it outside existence and non-existence. If this is so, then those who enter the path do not destroy existence, nor do they harm non-existence, so that the semblance of the Dharma can abide and be maintained in the world. But this is only a provisional establishment. Therefore, the essence is empty and without characteristics, and cannot be considered as existence. Its function is not abandoned, and cannot be considered as non-existence. Thus, it is empty yet constantly used, and constantly used yet empty. Although the functions of emptiness and use are different, the true mind has no difference. This is the principle of true suchness, self-nature purity, constant abiding and non-extinction. I exclaim: Those in the world who do not understand cultivating the Dao are bound by existence and non-existence! Existence does not exist by itself; it did not exist when the conditions had not yet arisen. Non-existence is not non-existent by itself; it is non-existent after the conditions have dispersed. If existence were originally existent, then existence would always be existent, not waiting for conditions to arise. If non-existence were originally non-existent, then non-existence would always be non-existent; why would it wait for the conditions to be exhausted before it begins to be non-existent? Existence arising from conditions is not true existence; in true suchness, there are conditions. Non-existence due to the exhaustion of conditions is not true non-existence; in the pure mind, there is no such non-existence. The laws of existence and non-existence are the realm of deluded thoughts; how can they be used to mark the holy path? The Fang Guang Jing (放光經) says: 'Is Bodhi attained from existence?' The answer is: 'No.' 'Is it attained from non-existence?' The answer is: 'No.' 'Is it attained from both existence and non-existence?' The answer is: 'No.' 'Is it attained apart from existence and non-existence?' The answer is: 'No.' 'How can this meaning be attained?' The answer is: 'Without attainment, attain non-attainment.'

者。謂之得菩提也。

楞伽資記一卷

東都沙門釋凈覺居太行山靈泉谷集

第一。宋朝求那跋陀羅三藏。中天竺國人。大乘學時號摩訶衍。元嘉年。隨船至廣州。宋太祖。迎于丹陽郡。譯出楞伽經。王公道俗請開禪訓。跛陀未善宋言有愧。即多夢人以劍易首。於是就開禪訓　三藏云。此土。地居東邊。修道無法。以無法故。或墜小乘二乘法。或墮九十五種外道法。或墮鬼神禪。觀見一切物。知他人家好惡事。苦哉。大福大禍。自陷陷他。我慜　此輩。長劫落鬼神。久受生死。不得解脫。或墮術法。役使鬼神。看他家好惡事。誰言我坐禪觀行。凡夫盲迷不解。謂登聖道。皆悉降伏。不知是鬼神邪魅法也。我中國有正法。秘不傳簡。有緣根熟者。路逢良賢。途中受與。若不逢良賢。父子不得。楞伽經云。諸佛心第一。教授法時。心不起處是也。此法超度三乘。越過十地。究竟佛果處。只可默心自知。無心養神。無念安身。閑居凈坐。守本歸真。我法秘默。不為凡愚淺識所傳。要是福德厚人。乃能受行。若不解處。六有七八。若解處。八無六七。擬作佛者。先學安心。心未安時。善尚非善。何況其惡。心得安靜時。善惡俱無依華嚴經云。法法不相知。至此國來。尚不見修道人。何況安心者。時時見有一作

【現代漢語翻譯】現代漢語譯本：這被稱為獲得菩提（bodhi，覺悟）。

《楞伽資記》一卷

東都沙門釋凈覺居住在太行山靈泉谷所集

第一。宋朝求那跋陀羅三藏（Guṇabhadra，意為功德賢）。中天竺國人。學習大乘時號為摩訶衍（Mahāyāna，大乘）。元嘉年間，隨船到達廣州。宋太祖在丹陽郡迎接他。翻譯出《楞伽經》。王公道俗請他開講禪法。求那跋陀羅三藏因為不擅長宋朝的語言而感到慚愧，隨即夢見有人用劍換了他的頭。於是就開始開講禪法。三藏說，『此地地處東邊，修道沒有正確的方法。因為沒有正確的方法，所以或者墮入小乘二乘法，或者墮入九十五種外道法，或者墮入鬼神禪。觀察見到一切事物，知道別人家裡的好壞事情。可悲啊！大福大禍，自己陷進去也陷害他人。我憐憫這些人，長久地墮落在鬼神道中，長期遭受生死輪迴，不得解脫。或者墮入術法，役使鬼神，看別人家裡的好壞事情。誰說我坐禪觀行？凡夫愚昧不理解，認為這是登上了聖道，都以為降伏了一切。不知道這是鬼神邪魅的法術啊。我中國有正法，秘密地不輕易傳授。有緣分根器成熟的人，在路上遇到善良賢能的人，在途中接受傳授。如果遇不到善良賢能的人，父子之間也不能傳授。《楞伽經》說，諸佛的心是第一位的，教授佛法的時候，心不起念頭的地方就是。此法超度三乘，超越十地，到達究竟的佛果之處。只可以用心默默地自己知道，無心養神，無念安身，閑居清凈地坐著，守住根本回歸真源。我的法秘密不公開，不為凡夫愚蠢淺薄的人所傳授。要是福德深厚的人，才能接受修行。如果不理解的地方，六有七八。如果理解的地方，八無六七。想要成佛的人，先要學習安心。心沒有安定的時候，善尚且不是真正的善，何況是惡。心得到安靜的時候，善惡都沒有。』《華嚴經》說，『法法不相知。』來到這個國家，尚且沒有見到修道的人，何況是安心的人。時時見到有人做

【English Translation】 English version: This is called obtaining Bodhi (enlightenment).

Laṅkāvatāra Sūtra Commentary, one fascicle

Collected by Śramaṇa Shì Jìngjué of Dongdu, residing in the Lingquan Valley of Mount Taihang

First. Tripiṭaka Guṇabhadra (meaning 'Virtuous Treasure') of the Song Dynasty, a native of Central India. When studying Mahāyāna, he was known as Mahāyāna. During the Yuanjia era, he arrived in Guangzhou by ship. Emperor Taizu of the Song Dynasty welcomed him in Danyang Prefecture. He translated the Laṅkāvatāra Sūtra. Princes, officials, monks, and laypeople requested him to expound on Chan (Zen) teachings. Tripiṭaka Guṇabhadra felt ashamed because he was not proficient in the Song language, and then he dreamed that someone replaced his head with a sword. Thereupon, he began to expound on Chan teachings. The Tripiṭaka said, 'This land is located in the east, and there is no proper method for cultivating the Way. Because there is no proper method, one may fall into the teachings of the Śrāvakayāna (Vehicle of Disciples) or Pratyekabuddhayāna (Vehicle of Solitary Buddhas), or fall into the ninety-five kinds of non-Buddhist paths, or fall into the Chan of ghosts and spirits. Observing and seeing all things, knowing the good and bad affairs of other people's families. Alas! Great fortune and great misfortune, trapping oneself and trapping others. I pity these people, who fall into the realm of ghosts and spirits for a long time, enduring the cycle of birth and death for a long time, unable to be liberated. Or they fall into magical arts, employing ghosts and spirits, looking at the good and bad affairs of other people's families. Who says I am practicing Chan meditation? Ordinary people are ignorant and do not understand, thinking that they have ascended to the holy path, all thinking that they have subdued everything. They do not know that this is the magic of ghosts and spirits. Our China has the true Dharma, secretly and not easily transmitted. Those who have affinity and mature roots will meet virtuous and wise people on the road and receive the transmission on the way. If they do not meet virtuous and wise people, it cannot be transmitted even between father and son. The Laṅkāvatāra Sūtra says, 'The mind of all Buddhas is the first, and when teaching the Dharma, the place where the mind does not arise is it.' This Dharma transcends the Three Vehicles, surpasses the Ten Bhūmis (stages), and reaches the ultimate place of Buddhahood. It can only be known silently in one's heart, nourishing the spirit without mind, settling the body without thought, dwelling in seclusion and sitting quietly, guarding the root and returning to the source. My Dharma is secret and not made public, not transmitted to ordinary, foolish, and shallow people. Only those with deep merit and virtue can receive and practice it. If there are places that are not understood, six have seven or eight. If there are places that are understood, eight have no six or seven. Those who want to become Buddhas must first learn to settle the mind. When the mind is not settled, good is not truly good, let alone evil. When the mind is at peace, both good and evil are absent.' The Avataṃsaka Sūtra says, 'Dharmas do not know each other.' Coming to this country, I have not yet seen people who cultivate the Way, let alone those who settle the mind. I often see someone doing

業。未契于道。或在名聞。成為利養。人我心行。嫉妒心造。云何嫉妒。見他人修道。達理達行。多有歸依供養。即生嫉妒心。即生憎嫌心。自恃聰明。不用勝己。是名嫉妒。以此惠解。若晝若夜。修勤諸行。雖斷煩惱。除其擁礙。道障交競。不得安靜。但名修是。不名安心。若爾縱行六波羅蜜。講經坐二禪三禪。精進苦行但名為善。不名法行。不以愛水。溉灌業田。不于中。種識種子。如是比丘。名為法行　今言安心者。略有四種。一者背理心。謂一向凡夫心也。二者向理心。謂厭惡生死。以求涅槃。趣向寂靜。名聲聞心也。三者入理心。謂雖復斷障顯理。能所未亡。是菩薩心也。四者理心。謂非理外理。非心外心。理即是心。心能平等。名之為理。理照能明。名之為心。心理平等。名之為佛心。會實性者。不見生死涅槃有別。凡聖為異。境智無二。理事俱融。真俗齊觀。染凈一如。佛與眾生。本來平等一際。楞伽經云。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。若有若無有。是二悉俱離。大道本來廣遍。圓凈本有。不從因得。如似浮雲底日光。雲霧滅盡。日光自現。何用更多廣學知見。涉歷文字語言。覆歸生死道。用口說文傳為道此者。人貪求名利。自壞壞他。亦如磨銅鏡。鏡面上塵落盡。鏡自明凈。

【現代漢語翻譯】現代漢語譯本業。如果（修行）沒有契合于道，或者只是爲了名聲，成為獲取利益的手段，心中充滿人我之分，造作嫉妒之心。什麼是嫉妒呢？看到他人修道，通達義理，修行精進，很多人歸依供養，就心生嫉妒，產生憎恨嫌惡之心。自認為聰明，不肯服輸于勝過自己的人，這就是嫉妒。懷著這樣的理解，無論是白天還是黑夜，勤奮地修行各種法門，即使斷除了煩惱，消除了障礙，但修道上的阻礙仍然相互競爭，無法得到真正的安靜。這隻能叫做『修』，不能叫做『安心』。如果這樣，即使廣行六波羅蜜（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧），講經說法，打坐修習二禪三禪，精進苦行，也只能稱為『善』，不能稱為『法行』。因為沒有用慈悲之水，灌溉業力之田，沒有在其中種下覺悟的種子。像這樣的比丘，不能稱為『法行』。現在所說的『安心』，大致有四種：第一種是背離真理的心，指一向迷惑的凡夫之心。第二種是趨向真理的心，指厭惡生死輪迴，爲了追求涅槃寂靜，而趨向于寂靜的心，這是聲聞乘的心。第三種是進入真理的心，指雖然斷除了煩惱障礙，顯現了真理，但能認知的主體和被認知的客體仍然存在，這是菩薩的心。第四種是真理之心，指不是真理之外的真理，也不是心之外的心，真理就是心，心能平等對待一切，這就叫做真理。真理的光輝能夠照亮一切，這就叫做心。心理平等，就叫做佛心。領會實相的人，不會認為生死和涅槃有什麼區別，凡夫和聖人有什麼不同，能認知的境界和智慧沒有二元對立，事相和義理完全融合，真諦和俗諦平等看待，染污和清凈本來就是一體的，佛和眾生，本來就是平等無二的。正如《楞伽經》（Laṅkāvatāra Sūtra）所說：『一切法無涅槃，無有涅槃佛，無有佛涅槃，遠離覺與所覺。若有若無有，是二悉俱離。』大道本來就廣大周遍，圓滿清凈，本來就存在，不是從因緣而得來的。就像烏雲下面的陽光，烏雲消散之後，陽光自然顯現，哪裡還需要更多地學習知識見解，涉獵文字語言呢？那樣反而會迴歸生死輪迴的道路。用口說文傳道的人，貪求名利，自己毀壞，也毀壞他人。又像擦拭銅鏡，鏡面上的塵垢全部擦掉之後，鏡子自然明亮潔凈。

【English Translation】 English version Karma. If (practice) does not align with the Dao (the Way), or is merely for fame and becoming a means of acquiring benefits, the mind is filled with self and others, creating jealousy. What is jealousy? Seeing others cultivate the Dao, understand the principles, practice diligently, and many people take refuge and make offerings, one becomes jealous and develops hatred and aversion. One considers oneself clever and refuses to submit to those who surpass oneself; this is called jealousy. With such an understanding, whether day or night, diligently practicing various Dharma methods, even if one cuts off afflictions and eliminates obstacles, the hindrances on the path of cultivation still compete with each other, making it impossible to attain true peace. This can only be called 'cultivation' and cannot be called 'peace of mind'. If so, even if one extensively practices the Six Pāramitās (Six Perfections, generosity, morality, patience, diligence, concentration, wisdom), preaches the Dharma, meditates in the second and third Dhyānas (stages of meditative absorption), and engages in diligent ascetic practices, it can only be called 'good' and cannot be called 'Dharma practice'. Because one has not used the water of compassion to irrigate the field of karma, and has not planted the seeds of enlightenment within it. A Bhikṣu (Buddhist monk) like this cannot be called a 'Dharma practitioner'. Now, what is meant by 'peace of mind' can be roughly divided into four types: The first is the mind that deviates from truth, referring to the deluded mind of ordinary beings. The second is the mind that inclines towards truth, referring to the mind that detests the cycle of birth and death, and seeks Nirvāṇa (liberation) and inclines towards tranquility; this is the mind of the Śrāvakas (Disciples who listen to the Buddha's teachings). The third is the mind that enters truth, referring to the mind that, although it has cut off afflictions and manifested truth, the subject of cognition and the object of cognition still exist; this is the mind of the Bodhisattvas (Enlightenment beings). The fourth is the mind of truth, referring to the truth that is not outside of truth, nor is it a mind outside of the mind; truth is the mind, and the mind can treat everything equally; this is called truth. The radiance of truth can illuminate everything; this is called the mind. The mind and truth are equal; this is called the Buddha mind. Those who comprehend the true nature do not see any difference between birth and death and Nirvāṇa, nor do they see any difference between ordinary beings and sages. The realm of cognition and wisdom are not dualistic, phenomena and principles are completely integrated, the mundane and the ultimate are viewed equally, defilement and purity are originally one, and the Buddha and sentient beings are originally equal and undifferentiated. As the Laṅkāvatāra Sūtra (The Descent to Lanka Sutra) says: 'All dharmas have no Nirvāṇa, there is no Nirvāṇa Buddha, there is no Buddha Nirvāṇa, far from the perceiver and the perceived. Whether existent or nonexistent, both are completely abandoned.' The Great Dao (Great Way) is originally vast and pervasive, perfectly pure, and inherently present; it is not obtained from causes and conditions. It is like the sunlight beneath the clouds; when the clouds dissipate, the sunlight naturally appears. Where is the need to learn more knowledge and views, and delve into written language? Doing so would only return one to the path of birth and death. Those who preach the Dao through words and writings seek fame and profit, destroying themselves and others. It is also like polishing a bronze mirror; when all the dust and grime on the mirror surface are wiped away, the mirror naturally becomes bright and clean.

諸無行。經云。佛亦不作佛。亦不度眾生。眾生強分別。作佛度眾生。而此心不證。是即無定。證則別有照緣起大用。圓通無礙。名大修道。自他無二。一切行一時行。亦無前後。亦無中間。名為大乘。內外無著。大舍畢竟。名為檀波羅蜜。善惡平等。俱不可得。即是尸波羅蜜。心境無違。怨害永盡。即是忍波羅蜜。大寂不動。而萬行自然。即是精進波羅蜜。繁與妙寂。即是禪波羅蜜。妙寂開明。即是般若波羅蜜。如此之人。勝上廣大。圓攝無礙。得繁與。是為大乘。有求大乘者。若不先學安心。定知誤矣　大品經云。諸佛五眼。觀眾生心及一切法。畢竟不見。華嚴經云。無見乃能見。思益經云。非眼所見。非耳鼻舌身意識所知。但應隨如相見如眼如乃至意如。法位亦如是。若能如是見者。是名正見。禪決曰。蝙蝠角鴟。晝不見物。夜見物者。皆是妄想顛倒故也。所以者何。蝠蝙角鴟。見他闇為明。凡夫人。見他明為闇。皆為是妄想。以顛倒故。以業障故。不見真法。若然者。明不定明。闇不定闇。如是解者。不為顛倒惑亂。即入如來常樂我凈中也　大法師之楞伽經云。說何凈其念者。遣物令妄想。勿令漏念。唸佛極著力。唸唸連注不斷。寂然無念。證本空凈也。又云。一受不退常寂然。則佛說云何增長也。又云。從

【現代漢語翻譯】現代漢語譯本諸無行。《經》中說，佛也不作佛，也不度眾生。眾生強行分別，認為有作佛和度眾生之事，而此心若未證悟，就是沒有定性。證悟之後，則另有一種照了緣起的大用，圓融通達，沒有阻礙，這叫做大修道。自他沒有分別，一切行持一時完成，沒有先後，也沒有中間，這叫做大乘。內外沒有執著，徹底捨棄，這叫做檀波羅蜜（Dānapāramitā，佈施到彼岸）。善惡平等，都不可得，這就是尸波羅蜜（Śīlapāramitā，持戒到彼岸）。心境沒有違背，怨恨傷害永遠止息，這就是忍波羅蜜（Kṣāntipāramitā，忍辱到彼岸）。大寂靜不動搖，而萬行自然生起，這就是精進波羅蜜（Vīryapāramitā，精進到彼岸）。繁複與微妙寂靜，就是禪波羅蜜（Dhyānapāramitā，禪定到彼岸）。微妙寂靜中開啟光明，這就是般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。像這樣的人，殊勝廣大，圓滿攝受，沒有阻礙，得到繁複與寂靜，這就是大乘。有求大乘的人，如果不先學習安心，必定會誤入歧途。《大品經》中說，諸佛以五眼觀察眾生的心以及一切法，最終什麼也看不見。《華嚴經》中說，沒有見才能真正看見。《思益經》中說，不是眼睛所能見，也不是耳鼻舌身意識所能知，但應隨順如如之相，見如眼如，乃至意如，法位也是如此。如果能這樣見，就叫做正見。《禪決》中說，蝙蝠和角鴟，白天看不見東西，晚上能看見東西，都是因為妄想顛倒的緣故。為什麼這樣說呢？因為蝙蝠和角鴟，把黑暗看作光明，凡夫俗子，把光明看作黑暗，都是因為妄想，因為顛倒，因為業障，所以看不見真正的法。如果這樣理解，明白光明不一定是光明，黑暗不一定是黑暗，就不會被顛倒迷惑，就能進入如來的常樂我凈之中。《大法師楞伽經》中說，如何清凈其念呢？遣除外物，使妄想不起，不要讓念頭泄漏。唸佛時極力專注，唸唸相續不斷，寂然無念，證得本來的空凈。經中又說，一旦領受就不會退轉，常恒寂然，那麼佛又說如何增長呢？經中又說，從...

【English Translation】 English version All actions are without inherent nature. The Sutra says: 'The Buddha does not become a Buddha, nor does he liberate sentient beings. Sentient beings forcefully discriminate, creating the idea of becoming a Buddha and liberating sentient beings. If this mind is not realized, it is without stability. If realized, there is another great function of illuminating dependent origination, perfectly penetrating without obstruction, which is called the Great Path of Cultivation. Self and other are not two. All actions are performed at once, without before or after, nor in between, which is called the Mahayana (Great Vehicle). Without attachment internally or externally, completely relinquishing, which is called Dānapāramitā (Perfection of Giving). Good and evil are equal, both unattainable, which is Śīlapāramitā (Perfection of Morality). Mind and environment are not contradictory, hatred and harm are forever exhausted, which is Kṣāntipāramitā (Perfection of Patience). Great stillness without movement, yet myriad actions arise naturally, which is Vīryapāramitā (Perfection of Diligence). Complexity and subtle stillness are Dhyānapāramitā (Perfection of Meditation). Subtle stillness opens to clarity, which is Prajñāpāramitā (Perfection of Wisdom). Such a person is supremely vast, perfectly encompassing without obstruction, attaining complexity and stillness, which is the Mahayana. Those who seek the Mahayana, if they do not first learn to settle the mind, will surely be mistaken.' The Mahaprajnaparamita Sutra says: 'The Buddhas, with their five eyes, observe the minds of sentient beings and all dharmas, ultimately seeing nothing.' The Avatamsaka Sutra says: 'Without seeing, one is able to truly see.' The Vimalakirti Nirdesa Sutra says: 'Not seen by the eye, nor known by the ear, nose, tongue, body, or consciousness, but one should follow the suchness of phenomena, seeing suchness of the eye, and so on, up to suchness of the mind; the position of dharma is also thus. If one can see in this way, it is called right view.' The Zen Resolution says: 'Bats and horned owls cannot see things during the day, but see things at night, all because of delusional inversion. Why is this so? Because bats and horned owls see darkness as light, and ordinary people see light as darkness, all because of delusion, because of inversion, because of karmic obstacles, they do not see the true dharma. If so, light is not necessarily light, and darkness is not necessarily darkness. Understanding in this way, one will not be confused by inversion, and will enter the Tathagata's permanence, bliss, self, and purity.' The Lankavatara Sutra by the Great Dharma Master says: 'How to purify one's thoughts? Eliminate external objects, preventing delusional thoughts from arising, and not allowing thoughts to leak. When reciting the Buddha's name, focus with utmost effort, with continuous and unbroken thoughts, until silent and without thought, realizing the original emptiness and purity.' It also says: 'Once received, one does not regress, remaining constantly still, so how does the Buddha say to increase?' It also says: 'From...'

師而學。悟不由師。凡教人智慧。未嘗說此。就事而徴。指樹葉是何物。又云。汝能入瓶入柱。及能入穴山。杖能說法不。又云。汝身入心。又云。屋內有瓶。屋外亦有瓶不。瓶中有水不。水中有瓶不。乃至天下諸水。一一中皆有瓶不。又云。此水是何物又樹葉能說法。瓶能說法。柱能說法。及地水火風皆能說法。土瓦石。亦能說法者。何也。

第二。魏朝三藏法師菩提達摩。承求那跋陀羅三藏后。其達摩禪師。志闡大乘。泛海吳越游洛至鄴。沙門道育惠可。奉事五年。方海四行。謂可曰。有楞伽經四卷。仁者依行。自然度脫。余度如續高師傳所明。略辨大乘入道四行。弟子曇林序　法師者。西域南天竺國。是大婆羅門國王第三之子。神惠疏朗。聞皆曉晤。志存磨訶衍道。故舍素從緇。紹隆聖。冥心虛寂。通鑑世事。內外俱明。德超世表。悲悔邊隅。正教陵替。遂能遠涉山海。游化漢魏。亡心寂默之士。莫不歸信。取相存見之流。乃生譏謗。於時。唯有道育惠可。此二沙門。年雖後生。攜志高遠。幸逢法師。事之數載虔恭咨啟。善蒙師意。法師感其精成。誨以真道。如是安心。如是發行。如是順物。如是方便。此是大乘安心之法。令無錯謬。如是安心者。壁觀。如是發行者。四行。如是順物者。防護譏嫌。如是

【現代漢語翻譯】現代漢語譯本：

從師學習，領悟卻不依賴於老師。凡是教人智慧的，從未說過這些。就事論事來驗證，指著樹葉問『這是什麼？』又說：『你能夠進入瓶子、柱子，以及能夠進入山洞嗎？木杖能說法嗎？』又說：『你的身體能進入你的心嗎？』又說：『屋裡有瓶子，屋外也有瓶子嗎？瓶子里有水嗎？水裡有瓶子嗎？』乃至天下所有的水，每一個裡面都有瓶子嗎？又說：『這水是什麼？』又說樹葉能說法，瓶子能說法，柱子能說法，以及地、水、火、風都能說法，土、瓦、石也能說法，這是為什麼呢？第二，魏朝三藏法師菩提達摩（Bodhidharma，人名，三藏法師），繼承求那跋陀羅（Gunabhadra，人名，三藏）之後。這位達摩禪師，立志闡揚大乘佛法，乘船渡海，從吳越之地遊歷到洛陽、鄴城。沙門道育（Daoyu，人名）、惠可（Huike，人名）侍奉他五年。方海四處遊歷，對惠可說：『有《楞伽經》（Laṅkāvatāra Sūtra）四卷，你依此修行，自然可以得度解脫。』其餘事蹟如《續高僧傳》所記載。簡略辨析大乘入道四行，弟子曇林（Tanlin，人名）序。法師是西域南天竺國（South India）的大婆羅門國王的第三個兒子。神思敏捷，聽聞就能領悟。立志于大乘佛法，所以捨棄了在家身份而出家，繼承和發揚聖教。潛心於虛空寂靜，通曉世事。內外兼修，德行超越世俗。悲憫邊遠地區，正法衰微，於是能夠遠涉山海，游化于漢魏。忘卻自我，追求寂靜的人，沒有不歸信的。執著于表象，存有偏見的人，就產生了譏諷和誹謗。當時，只有道育、惠可這兩位沙門，雖然年輕，卻志向高遠。有幸遇到法師，侍奉數年，虔誠恭敬地請教，很幸運地得到了師父的教誨。法師感念他們的精誠，用真理教誨他們。『像這樣安心，像這樣修行，像這樣順應事物，像這樣方便。』這是大乘安心之法，使人不會產生錯謬。『像這樣安心』，就是壁觀（wall-gazing）。『像這樣修行』，就是四行。『像這樣順應事物』，就是防護譏嫌。像這樣

【English Translation】 English version:

Learning comes from a teacher, but enlightenment does not depend on a teacher. Those who teach wisdom have never spoken of these things. To verify based on events, pointing to a leaf and asking, 'What is this?' And saying, 'Can you enter a bottle, a pillar, and can you enter a mountain cave? Can a staff preach the Dharma?' And saying, 'Can your body enter your mind?' And saying, 'Is there a bottle inside the house, and is there also a bottle outside the house? Is there water in the bottle? Is there a bottle in the water?' And even in all the waters under heaven, is there a bottle in each one? And saying, 'What is this water?' And saying that leaves can preach the Dharma, bottles can preach the Dharma, pillars can preach the Dharma, and earth, water, fire, and wind can all preach the Dharma, and soil, tiles, and stones can also preach the Dharma, why is this so? Secondly, the Tripiṭaka Master Bodhidharma (Bodhidharma, a person's name, Tripiṭaka Master) of the Wei Dynasty, succeeding Guṇabhadra (Guṇabhadra, a person's name, Tripiṭaka), after him. This Dhyana Master Bodhidharma, determined to propagate Mahayana Buddhism, sailed across the sea, traveling from Wu and Yue to Luoyang and Ye. The monks Daoyu (Daoyu, a person's name) and Huike (Huike, a person's name) served him for five years. Fang Hai traveled in four directions, saying to Huike, 'There are four volumes of the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra), if you practice according to them, you will naturally be liberated.' The rest of his deeds are as recorded in the Continued Biographies of Eminent Monks. Briefly discussing the Four Practices for Entering the Path of Mahayana, preface by the disciple Tanlin (Tanlin, a person's name). The Dharma Master was the third son of a great Brahmin king of South India (South India). His mind was sharp and clear, and he understood everything he heard. Aspiring to the Mahayana path, he renounced his lay life and became a monk, inheriting and promoting the sacred teachings. Immersing himself in emptiness and tranquility, he understood worldly affairs. Cultivating both internally and externally, his virtue surpassed the world. Grieving for the remote regions where the true teachings were declining, he was able to travel across mountains and seas, propagating in Han and Wei. Those who forgot themselves and sought tranquility all returned to faith. Those who clung to appearances and held prejudices gave rise to ridicule and slander. At that time, only the two monks Daoyu and Huike, although young, had lofty aspirations. Fortunately, they met the Dharma Master, served him for several years, and respectfully sought his teachings, and were fortunate to receive the Master's instruction. The Dharma Master, moved by their sincerity, taught them the truth. 'Thus, settle the mind; thus, practice; thus, accord with things; thus, be skillful.' This is the method of settling the mind in Mahayana, so that one will not make mistakes. 'Thus, settling the mind' is wall-gazing. 'Thus, practicing' is the Four Practices. 'Thus, according with things' is guarding against criticism and suspicion. Thus,

方便者。遣其不著。此略所由。意在後文。

未入道多途。要而言之。不出二種。一是理入。二是行入。理入者。謂藉教　悟宗。深信含生。凡聖同一真性。但為客塵妄覆。不能顯了。若也舍妄歸真。凝住辟觀。自他。凡聖等一。堅住不移。更不隨於言教。此即與真理冥狀。無有分別。寂然無名之理入。行入者。所謂四行。其餘諸行。悉入此行中。何等為四行。一者報怨。二者隨緣行。三者無所求行。四稱法行。云何報怨行。修道行人。若受苦時。當自念言。我從往昔。無數劫中。棄本逐末。流浪諸有。多報怨憎。違害無限。今雖無犯。是我宿殃。惡業果熟。非天非人。所能見與。甘心忍受。都無怨訴。經云。逢苦不憂。何以故。識達本故。此心生時。與理相應。體怨進道。是故。說言報怨行。第二隨緣行者。眾生無我。並緣業所傳。苦樂齊受。皆從緣生。若得勝報榮譽等事。是我過去宿因所感。今方得之。緣盡還無。何喜之有。得失從緣。心無增減。喜風不動。冥順於通。是故。說言隨緣行。第三無所求行者。世人長迷。處處貪著。名之為求。智者悟真。理將俗反。安心無為。形隨運轉。萬有斯空。無所愿樂。功德黑闇。常相隨逐。三界久居。猶如火宅。有身皆苦。誰得而安。了達此處。故於諸有。息想無求

【現代漢語翻譯】現代漢語譯本方便之法在於去除執著，以上是簡略的說明，更詳細的意義將在後文闡述。

未入門徑者道路繁多，但總而言之，不外乎兩種：一是理入，二是行入。理入，指的是通過研習經教而領悟宗門，深信一切眾生，包括凡人和聖人，都具有同一真性，只是被客塵妄想所覆蓋，無法顯現。如果能夠捨棄虛妄，迴歸真性，專注于觀照，那麼自他、凡聖都將平等無二，堅定不移。不再隨從言語教誨，這便是與真理暗合，沒有分別，是寂然無名的理入。

行入，指的是四種修行。其他各種修行，都包含在這四種修行之中。什麼是四行呢？一是報怨行，二是隨緣行，三是無所求行，四是稱法行。什麼是報怨行呢？修行之人，如果遭受痛苦時，應當這樣想：我從往昔無數劫以來，捨棄根本而追逐末節，在各種生命形態中流浪，多次報怨憎恨，違背損害他人，數不勝數。如今雖然沒有犯錯，但這是我過去所造的惡業成熟的結果，不是天神或他人所能給予的。應當甘心忍受，沒有絲毫怨恨。經書上說：『遇到痛苦不憂愁。』為什麼呢？因為認識到痛苦的根本原因。』當這種心念生起時，就與真理相應，將怨恨轉化為修行的動力。所以，稱為報怨行。

第二是隨緣行。眾生沒有獨立的自我，都是由因緣和業力所推動。苦和樂都是平等地接受，都從因緣而生。如果獲得好的回報，例如榮譽等，這是我過去所種的善因所感召的，現在才得到它。因緣結束了，也就沒有了，有什麼值得高興的呢？得與失都隨因緣而變化，內心沒有增加或減少，不被喜悅之風所動搖，暗中順應通達的真理。所以，稱為隨緣行。

第三是無所求行。世人長久地迷惑，處處貪求執著，這叫做『求』。有智慧的人覺悟真理，用真理來扭轉世俗的觀念，安心於無為，身體隨著因緣運轉。萬事萬物都是空性的，沒有什麼值得願望和喜樂的。功德和罪惡，常常相伴相隨。長久地居住在三界之中，就像住在火宅里一樣。擁有身體就必然有痛苦，誰能得到安寧呢？瞭解並通達這個道理，所以對於各種生命形態，止息妄想，沒有貪求。

【English Translation】 English version The expedient method lies in relinquishing attachments. The foregoing is a brief explanation; the more detailed meaning will be elaborated upon later.

For those who have not entered the path, there are many routes, but in general, they fall into two categories: one is 'entering through principle' (理入, lǐ rù), and the other is 'entering through practice' (行入, xíng rù). 'Entering through principle' refers to understanding the essence of the teachings through studying the scriptures, deeply believing that all sentient beings, including ordinary people and sages, possess the same true nature, but it is covered by the dust of delusion and cannot be revealed. If one can abandon falsehood and return to truth, focusing on contemplation, then self and others, ordinary people and sages, will be equal and undifferentiated, steadfast and unmoving. No longer following verbal teachings, this is in harmony with the truth, without distinction, and is the silent and nameless 'entering through principle'.

'Entering through practice' refers to the four practices. All other practices are included within these four. What are the four practices? First, 'retribution of grievances' (報怨行, bào yuàn xíng); second, 'following conditions' (隨緣行, suí yuán xíng); third, 'non-seeking' (無所求行, wú suǒ qiú xíng); and fourth, 'conforming to the Dharma' (稱法行, chēng fǎ xíng). What is 'retribution of grievances'? When practitioners experience suffering, they should think: 'From countless eons in the past, I have abandoned the root and pursued the branches, wandering in various forms of life, repeatedly harboring resentment and hatred, violating and harming others countless times. Although I have not committed any offenses now, this is the result of the maturation of my past evil karma, which cannot be given by gods or others. I should willingly endure it without any complaints.' The scriptures say: 'Encountering suffering without sorrow.' Why? Because one recognizes the root cause of suffering. When this thought arises, it is in accordance with the truth, transforming resentment into the motivation for practice. Therefore, it is called 'retribution of grievances'.

Second is 'following conditions'. Sentient beings have no independent self; they are all driven by conditions and karma. Suffering and joy are equally received, both arising from conditions. If one receives good rewards, such as honors, it is because of the good causes I planted in the past that are now being realized. When the conditions end, it will also be gone, so what is there to be happy about? Gain and loss change with conditions, and the mind neither increases nor decreases, unshaken by the winds of joy, secretly conforming to the truth of thorough understanding. Therefore, it is called 'following conditions'.

Third is 'non-seeking'. People in the world are long deluded, greedily seeking and clinging everywhere, which is called 'seeking'. Wise people awaken to the truth, using the truth to reverse worldly views, settling the mind in non-action, and the body moves with conditions. All things are empty, and there is nothing to desire or rejoice in. Merit and demerit constantly accompany each other. Dwelling in the three realms (三界, sān jiè) for a long time is like living in a burning house. Having a body inevitably brings suffering; who can find peace? Understanding and penetrating this principle, one ceases delusion and has no craving for any form of existence.

。經云。有求皆苦。無求乃樂。判如無求。真為道行。第四稱法行者。性凈之理。因之為法。理此眾相斯空。無染無著。無此無彼。經云。法無眾生。離眾生垢故。法無有我。離我垢故。智若能信解此理。應當稱法而行。法體無慳于身命。則行檀舍施。心無吝惜。達解三空。不倚著。但為去垢。攝眾生。而無取相。此為自復地。亦能莊嚴菩提之道。檀度既爾。餘五亦然。為除妄想。修行六度。而無所行是為稱法行。此四行。是達摩禪師親說。余則弟子曇林記師言行。整合一卷。名曰達磨論也。菩提師又為坐禪眾。釋楞伽要義一卷。有十二三紙。亦名達磨論也。此兩本論文。文理圓凈。天下流通。自外更有人。偽告達摩論三卷。文繁理散。不堪行用。大師又指事問義。但指一物。喚作何物。眾物皆問之。回換物名。變易問之。又云。此身有不。身是何身。又云。空中雲霧。終不能染污虛空。然能翳虛空。不得明凈。涅槃經云。無內六入無外六塵。內外合故。名為中道。

第三。齊朝鄴中沙門惠可。承達磨禪師后。其可禪師。俗姓姬。武牢人。年十四。遇達摩禪游化嵩洛。奉事六載。精究一乘。附於玄理。略說修道。明心要法。真登佛果。楞伽經云。牟尼寂靜觀。是則遠離生死。是名為不取。今世後世。凈十方諸佛

【現代漢語翻譯】現代漢語譯本：經中說，有所求皆是苦，無所求才是樂。如果能做到無所求，那才是真正的修行。第四種是稱法行，即依據本性清凈的道理，因理成法。理解到一切現象皆是空性，沒有污染和執著，沒有彼此的分別。《經》中說，法中沒有眾生，因為法能去除眾生的垢染；法中沒有我，因為法能去除我的垢染。如果智慧能夠相信並理解這個道理，就應當依循法而行。法的本體不會吝惜身命，因此能行佈施，心中沒有吝嗇，通達理解三空（人空、法空、空空），不執著于任何事物，只是爲了去除垢染，攝受眾生，而不著相。這便是迴歸自性之地，也能莊嚴菩提之道。佈施如此，其餘五度（持戒、忍辱、精進、禪定、智慧）也是一樣。爲了去除妄想，修行六度，而無所行，這便是稱法行。這四行是達摩禪師親自所說。其餘內容則是弟子曇林記錄老師的言行，彙集成一卷，名為《達摩論》。菩提師又為坐禪的僧眾解釋《楞伽經》的要義，成一卷，約有十二三頁，也名為《達摩論》。這兩本論文，文辭和義理都圓滿清凈，在天下流通。此外還有人偽造了《達摩論》三卷，文辭繁雜，義理散亂，不堪使用。大師又通過指事問義的方式，只是指著一件東西，問這是什麼。對各種事物都這樣提問，變換事物的名稱，改變提問的方式。又說，這個身體是有還是沒有？身體是什麼樣的身體？又說，空中的雲霧，終究不能污染虛空，但能遮蔽虛空，使其不得明凈。《涅槃經》說，沒有內在的六入（眼、耳、鼻、舌、身、意），沒有外在的六塵（色、聲、香、味、觸、法），內外結合，名為中道。第三，齊朝鄴中的沙門惠可，繼承了達摩禪師的衣缽。這位惠可禪師，俗姓姬，是武牢人。十四歲時，遇到達摩禪師遊歷嵩山和洛陽一帶，便侍奉他六年，精研一乘佛法，領悟玄妙的道理。他簡略地講述了修道的方法，闡明了明心見性的要法，真正地證得了佛果。《楞伽經》說，『牟尼寂靜觀，是則遠離生死，是名為不取。』無論是今生還是來世，都要清凈十方諸佛。

【English Translation】 English version: The sutra says, 'All seeking is suffering; non-seeking is bliss.' To truly have no seeking is genuine practice. The fourth is 'acting in accordance with the Dharma' (cheng fa xing), which means based on the principle of the pure nature, the principle becomes the Dharma. Understanding that all phenomena are empty, without defilement or attachment, without this or that. The sutra says, 'In the Dharma, there are no sentient beings, because the Dharma removes the defilements of sentient beings; in the Dharma, there is no self, because the Dharma removes the defilements of self.' If wisdom can believe and understand this principle, one should act in accordance with the Dharma. The essence of the Dharma does not begrudge life, therefore one can practice giving, without stinginess in the heart, thoroughly understanding the three emptinesses (emptiness of self, emptiness of Dharma, emptiness of emptiness), not clinging to anything, only to remove defilements, gather sentient beings, without grasping at appearances. This is returning to one's original ground, and also adorns the path to Bodhi. As with giving, so are the other five perfections (morality, patience, diligence, concentration, wisdom). To eliminate delusion, practice the six perfections, without anything being practiced; this is acting in accordance with the Dharma. These four practices were personally taught by Bodhidharma (Da Mo Chanshi). The rest is a record by his disciple Tanlin of the teacher's words and deeds, compiled into a volume called 'Treatise on Bodhidharma' (Da Mo Lun). Bodhi Master also explained the essential meaning of the Lankavatara Sutra (Lengqie Jing) for the meditating monks, in one volume, about twelve or thirteen pages, also called 'Treatise on Bodhidharma'. These two treatises are complete and pure in both text and meaning, and circulate throughout the world. In addition, there are people who have forged three volumes of the 'Treatise on Bodhidharma', which are verbose and scattered in meaning, and cannot be used. The master also asked about the meaning by pointing to things, simply pointing to an object and asking what it is. He asked about all kinds of things in this way, changing the names of the objects, and changing the way of asking. He also said, 'Does this body exist or not? What kind of body is it?' He also said, 'The clouds and mist in the sky can never defile the empty space, but they can obscure the empty space, preventing it from being clear and bright.' The Nirvana Sutra (Nirvana Jing) says, 'There are no inner six entrances (eye, ear, nose, tongue, body, mind), no outer six dusts (form, sound, smell, taste, touch, dharma); the combination of inner and outer is called the Middle Way.' Third, the Shramana Huike (Huike Chanshi) of Ye City in the Qi Dynasty, succeeded Bodhidharma. This Zen Master Huike, whose secular surname was Ji, was from Wulao. At the age of fourteen, he encountered Bodhidharma traveling and teaching in the Song and Luo areas, and served him for six years, diligently studying the One Vehicle (Yicheng), and comprehending the profound principles. He briefly explained the method of cultivation, clarified the essential method of seeing the mind and realizing the nature, and truly attained the fruit of Buddhahood. The Lankavatara Sutra (Lengqie Jing) says, 'The Muni's (Muni) silent contemplation is to be far from birth and death; this is called non-grasping.' Whether in this life or the next, purify the Buddhas of the ten directions.

。若有一人。不因坐禪而成佛者。無有是處。十地經云。眾生身中。有金剛佛。猶如日輪。體明圓滿。慶大無邊。只為五蔭。重云覆障。眾生不見。若逢智風。飄蕩五蔭。重云滅盡。佛性圓照。煥然明凈。華嚴經云慶大如法界。究竟如虛空。亦如瓶內燈光。不能照外。亦如世間雲霧。八方俱起。天下陰暗。日光起得明凈。日光不壞。只為雲霧障。一切眾生。清凈性。亦復如是。只為攀緣妄念諸見。煩惱重云。覆障聖道。不能顯了。若忘念不生。默然凈坐。大涅槃日。自然明凈。俗書云。冰生於水而冰遏水。冰伴而水通。妄起于真而妄迷真。妄盡而真現。即心海澄清。法身空凈也。故學人依文字語言為道者。如風中燈。不能破闇。焰焰謝滅。若凈坐無事。如蜜室中燈。則解破闇。昭物分明。若了心源清凈。一切愿足。一切行滿。一切皆辨。不受後有。得此法身者。恒沙眾生。莫過有一行。億億劫中。時有一人。與此相應耳。若精誠不內發。三世中縱值恒沙諸佛。無所為。是知眾生識心自度。佛不度眾生。佛若能度眾生過去逢無量恒沙諸佛。何故我不成佛。只是精誠不內發。口說得。心不得。終不免逐業受形。故佛性猶如天下有日月。水中有火。人中有佛性。亦名佛性燈。亦名涅槃鏡。是故大涅槃鏡。明於日月。內外圓凈

。無邊無際。猶如鍊金。金質火盡。金性不壞。眾生生死相滅。法身不壞。亦如泥團壞。亦如波浪滅。水性不壞。眾生生死相滅。法身不壞。坐禪有功。身中自證故晝日餅尚未堪餐。說食焉能使飽。雖欲去其前塞。翻令后榍彌堅。華嚴經云。譬如貧窮人。晝夜數他寶。自無一錢分。多聞亦如是　又讀者暫看。急須並卻。若不捨還。同文字學。則何異煎流水以求冰。煮沸湯而覓雪。是故諸佛說說。或說說于不說。諸法實相中。無說無不說。解斯舉一千從。法華經云。非實非虛。非如非異。太師之說此真法皆如實。與真幽理竟不殊。本迷摩尼謂瓦礫豁能自覺是真珠。無明智慧等無異。當知法即皆如。敏此二見諸徒輩。申詞投筆作斯。觀身與佛不差別。何須更覓彼無餘。又云。吾本發心時。截一臂。從初夜雪中立。直至三更。不覺雪過於膝。以求無上道　華嚴經第七卷中說。東方入正受。西方三昧起。于眼根中入正受。於色法中三昧起。示現色法不思議。一切天人莫能知。其色法中入正受。于眼起定念不亂。觀眼無生無自性。說空寂滅無所有。乃至耳鼻舌身意。亦復如是。童子身入正受。于壯年身三昧起。壯年身入正受　于老年身三昧起。老年身入正受。于善女人三昧起。善女人入正受。于善男子三昧起。善男子入正受。于

【現代漢語翻譯】現代漢語譯本無邊無際，猶如鍊金。金子在火中煉盡雜質，但金的本性不會損壞。眾生的生死相續會消滅，但法身不會損壞。又如泥團破碎，又如波浪消失，水的本性不會損壞。眾生的生死相續會消滅，但法身不會損壞。坐禪有功，這種境界要自身去證悟，所以僅僅是畫餅充飢是不行的，只是談論食物怎麼能吃飽呢？雖然想要去除眼前的障礙，反而使後面的楔子更加堅固。《華嚴經》說：『譬如貧窮的人，日夜數著別人的寶物，自己卻沒有一分錢。多聞也是這樣。』還有，讀者只是暫時看看，必須立刻放下。如果不捨棄，就和咬文嚼字一樣。那和煮流水來求冰，煮沸水來找雪有什麼區別呢？所以諸佛說法，或者說關於不說之說，諸法實相中，無所謂說與不說。理解了這個道理，就能舉一反三。《法華經》說：『非實非虛，非如非異。』太師所說的這些真法都如實，與真正的幽深道理竟然沒有差別。原本迷惑時把摩尼寶珠（Mani，如意寶珠）當成瓦礫，一旦醒悟就能自覺它是真正的寶珠。無明和智慧等同沒有差異，應當知道一切法都是如如不動的。如果敏銳地看到這兩種見解，諸位同伴，就應該寫文章來表達自己的觀點。觀察自身與佛沒有差別，何必再去尋找那彼岸的無餘涅槃呢？又說：『我最初發心的時候，砍斷一隻手臂，從初夜雪中站立，直到三更，不覺得雪沒過了膝蓋，以此來求無上道。』《華嚴經》第七卷中說：『在東方進入正受（Samadhi，禪定），在西方三昧（Samadhi，禪定）生起。在眼根中進入正受，在色法中三昧生起，示現的色法不可思議，一切天人都不能知道。在色法中進入正受，在眼中生起定念而不散亂，觀察眼無生無自性，說空寂滅無所有。』乃至耳鼻舌身意，也是這樣。童子身進入正受，在壯年身三昧生起。壯年身進入正受，在老年身三昧生起。老年身進入正受，在善女人三昧生起。善女人進入正受，在善男子三昧生起。善男子進入正受，于...

【English Translation】 English version Boundless and limitless, like alchemy. When gold is refined in fire, its impurities are burned away, but the nature of gold remains intact. The cycle of birth and death of sentient beings will cease, but the Dharmakaya (Dharmakaya, the body of the Dharma) will not be destroyed. Similarly, when a lump of clay is broken or a wave disappears, the nature of water remains intact. The cycle of birth and death of sentient beings will cease, but the Dharmakaya will not be destroyed. The merit of seated meditation lies in personal realization; mere drawing a cake to satisfy hunger is insufficient, and simply talking about food cannot satiate. Although one may wish to remove the obstacle in front, it only makes the wedge behind even stronger. The Avatamsaka Sutra (Avatamsaka Sutra, Flower Garland Sutra) says: 'It is like a poor person who counts the treasures of others day and night, yet has not a single coin of their own. Much learning is also like this.' Furthermore, readers should only take a brief look and then immediately let go. If they do not relinquish it, they are no different from engaging in mere textual criticism. What difference is there between boiling flowing water to seek ice or boiling hot water to find snow? Therefore, the Buddhas speak of speaking, or speak of not speaking. In the true nature of all dharmas, there is neither speaking nor not speaking. Understanding this principle allows one to infer a thousand from one example. The Lotus Sutra (Lotus Sutra) says: 'Neither real nor unreal, neither thus nor different.' The Great Teacher's words, these true dharmas, are all as they truly are, and are not different from the true profound principles. Originally, when deluded, one regards the Mani jewel (Mani, wish-fulfilling jewel) as rubble; once awakened, one can realize it is the true jewel. Ignorance and wisdom are not different; one should know that all dharmas are as they are. If you keenly see these two views, fellow disciples, you should express your views in writing. Observe that the body is not different from the Buddha; why seek that other shore of Nirvana (Nirvana, ultimate liberation) without remainder? It is also said: 'When I first made my vow, I cut off one arm and stood in the snow from the beginning of the night until the third watch, not noticing that the snow had passed my knees, in order to seek the unsurpassed path.' The seventh volume of the Avatamsaka Sutra says: 'Entering Samadhi (Samadhi, meditative absorption) in the East, Samadhi arises in the West. Entering Samadhi in the eye faculty, Samadhi arises in the realm of form, manifesting inconceivable forms that all gods and humans cannot know. Entering Samadhi in the realm of form, fixed thought arises in the eye without distraction, observing that the eye has no birth and no self-nature, speaking of emptiness, stillness, and non-existence.' And so it is with the ear, nose, tongue, body, and mind. The body of a youth enters Samadhi, and Samadhi arises in the body of a young adult. The body of a young adult enters Samadhi, and Samadhi arises in the body of an old person. The body of an old person enters Samadhi, and Samadhi arises in the body of a virtuous woman. The virtuous woman enters Samadhi, and Samadhi arises in the body of a virtuous man. The virtuous man enters Samadhi, and...

比丘尼身三昧起。比丘尼身入正受。于比丘身三昧起。比丘身入正受。于學無學三昧起。無學入正受。于緣覺身三昧起。緣覺身入正受。于如來身三昧起。毛孔中。入正受。一切毛孔三昧起。一切毛孔入正受。一毛端頭三昧起。一毛端入正受。一切毛端三昧起。一切毛端入正受。一微塵中三昧起一微塵中入正受。一切微塵三昧起。大海水入正受。于大盛火三昧起。一身能作無量身。以無量作一身。解斯舉一千從。萬物皆然也。

第四。隋朝舒州思空山粲禪師。承可禪師后。其粲禪師。罔知姓位。不測所生。按續高僧傳曰。可后粲禪師。隱思空山。蕭然凈坐。不出文記。秘不傳法。唯僧道信。奉事粲十二年。寫器傳燈。燈成就。粲印道信了了見佛性處。語信曰。法華經云。唯此一事。實無二。亦無三。故知聖道幽通。言詮之所不逮。法身空寂。見聞之所不及。即文字語言。徒勞施設也　大師云。餘人皆貴坐終。嘆爲奇異。余今立化。生死自由。言訖遂以手攀樹枝。奄然氣盡。終於𡸣公山。寺中見有廟影。詳玄傳曰。惟一實之淵曠。嗟萬相之繁難。俗異於體同。凡聖分而道合。尋涯也豁乎無際。眇乎無窮。源於無始。極于無終。解或以茲齊貫。深凈於此俱融。諺空有而聞寂。括宇宙以通同。若純金不隔于環玔。等積

【現代漢語翻譯】現代漢語譯本：比丘尼從自身的三昧中出定，比丘尼的身進入正受（專注的狀態）。從比丘身的三昧中出定，比丘的身進入正受。從有學（仍需學習者）和無學（已證阿羅漢果者）的三昧中出定，無學者進入正受。從緣覺（辟支佛）身的三昧中出定，緣覺的身進入正受。從如來（佛）身的三昧中出定，從（如來）的毛孔中進入正受。一切毛孔的三昧出定，一切毛孔進入正受。一根毛髮尖端的三昧出定，一根毛髮尖端進入正受。一切毛髮尖端的三昧出定，一切毛髮尖端進入正受。一粒微塵中的三昧出定，一粒微塵中進入正受。一切微塵的三昧出定，大海水進入正受。從大盛火的三昧出定，一身能夠化作無量身，以無量身化作一身。理解了這個道理，舉一反千，萬物都是這樣。

第四，隋朝舒州思空山粲禪師，繼承了可禪師的衣缽。這位粲禪師，沒有人知道他的姓氏和來歷。根據《續高僧傳》記載，可禪師之後有粲禪師，隱居在思空山，安靜地禪坐，不留下文字記錄，秘密地傳法。只有僧人道信，侍奉粲禪師十二年，得到傳法。粲禪師印證道信已經了了分明地見到佛性，告訴道信說：『《法華經》說，唯有這一件事（指佛的知見），實在沒有第二件，也沒有第三件。』所以知道聖道的幽深玄通，是言語文字所不能表達的。法身空寂，是見聞覺知所不能達到的。用文字語言來表達，只是徒勞的施設。』大師說：『其他人都是以坐終為貴，讚歎為奇異。我現在站著圓寂，生死自由。』說完，就用手攀住樹枝，安然去世，最終在𡸣公山。寺廟中見到有他的廟影。詳細的記載說：『唯一真實的本源是如此的廣闊，感嘆萬象的繁複艱難。世俗的表象不同，但本體相同，凡夫和聖人雖然有分別，但最終都歸於道。追尋道的邊際，是如此的空曠無邊，如此的渺小無窮。道的源頭在於無始，終結于無終。理解了這個道理，就可以將萬物貫穿起來，深刻的清凈也在這裡融合。』諺語說，空和有雖然不同，但最終歸於寂靜，將宇宙萬物都包括在內，達到通同。就像純金不會被環和玔所隔開一樣，等同於積累。

【English Translation】 English version: The Bhikshuni (nun) arises from the Samadhi (state of meditative consciousness) of her own body. The Bhikshuni's body enters into Right Reception (Samadhi). She arises from the Samadhi of the Bhikshu's (monk) body. The Bhikshu's body enters into Right Reception. She arises from the Samadhi of the Learner (one still learning) and Non-Learner (Arhat - one who has attained enlightenment). The Non-Learner enters into Right Reception. She arises from the Samadhi of the Pratyekabuddha's (Solitary Buddha) body. The Pratyekabuddha's body enters into Right Reception. She arises from the Samadhi of the Tathagata's (Buddha) body. From the pores of (the Tathagata's body), she enters into Right Reception. She arises from the Samadhi of all pores. All pores enter into Right Reception. She arises from the Samadhi of the tip of a single hair. The tip of a single hair enters into Right Reception. She arises from the Samadhi of all hair tips. All hair tips enter into Right Reception. She arises from the Samadhi within a single mote of dust. Within a single mote of dust, she enters into Right Reception. She arises from the Samadhi of all motes of dust. The water of the great ocean enters into Right Reception. She arises from the Samadhi of a great blazing fire. One body can transform into limitless bodies, and limitless bodies can transform into one body. Understanding this principle, one can infer a thousand from one, and all things are like this.

Fourth, Chan Master Can of Sikong Mountain in Shuzhou during the Sui Dynasty, succeeded Chan Master Ke. This Chan Master Can, no one knew his surname or origin. According to the 'Further Biographies of Eminent Monks', after Chan Master Ke, there was Chan Master Can, who lived in seclusion on Sikong Mountain, quietly meditating, leaving no written records, and secretly transmitting the Dharma. Only the monk Daoxin served Chan Master Can for twelve years and received the transmission. Chan Master Can confirmed that Daoxin had clearly seen the Buddha-nature and told Daoxin: 'The 'Lotus Sutra' says, 'Only this one thing (referring to the Buddha's knowledge and vision) is real, there is no second, nor is there a third.' Therefore, know that the sacred path is profound and mysterious, beyond the reach of words and language. The Dharmakaya (Dharma body) is empty and still, beyond the reach of seeing and hearing. Using words and language to express it is just a futile effort.' The Master said: 'Others all value dying in a seated position, praising it as extraordinary. I will now pass away standing, with freedom over life and death.' After saying this, he grasped a tree branch with his hand and passed away peacefully, ultimately on 𡸣gong Mountain. In the temple, there is a shadow of his shrine. A detailed record says: 'The only true source is so vast, lamenting the complexity and difficulty of the myriad phenomena. The appearances of the mundane world are different, but the essence is the same. Ordinary beings and sages are distinct, but ultimately converge on the Dao (the Way). Tracing the edge of the Dao, it is so vast and boundless, so minute and infinite. The source of the Dao lies in no beginning, and ends in no end.' Understanding this principle, one can connect all things, and profound purity also merges here.' The proverb says that although emptiness and existence are different, they ultimately return to stillness, encompassing the universe and all things, reaching a state of complete unity. Just as pure gold is not separated by rings and bracelets, it is equivalent to accumulation.

水不憚于連漪。經云。此明理無間雜。故絕邊際之談。性非物造。致息始之論。所以明闇泯于不言門。善惡融於一相之道。斯即無動而不寂。無異而不同。若水之為波瀾。金之為器體。金為器體。故無器而不全。波為水用。亦無波而異水也。觀無礙於緣起。信難思於物性。猶寶殿之垂珠。似瑤臺之懸鏡。彼此異而相入。紅紫分而交映。物不滯其自他。事莫權其邪正。鄰虛舍大千之法。剎那總三除之時。懼斯言之少信。借帝網以除疑。蓋普眼之能囑。豈或識以知之。注云。此明秘密緣起。帝網法界。一即一切。參而不同。所以然者。相無自實。起必依真之理既融。相亦無礙故。鉅細雖懸。猶映象之相入。彼此之異。若殊色之交形。即一一切。緣無礙。理理數然也。故知大千彌廣。處纖塵而不窄。三世長久。入從略以能容。自可洞視於金墉之外。了無所權。入身於後壁之中。未曾有隔。是以聖人得理成用。若理不可然。則聖此無此力。解則通。無礙由情擁。普眼之惠。如實能知。如猴著鎖而停躁。蛇入筒而改曲。涉曠海以戒船。曉車幽以惠燭。注云。猴著鎖喻戒制心。蛇入筒喻定自亂。智度論云。蛇行性曲。入筒即直。三昧制心。亦復如是　金光明最勝王經三身品云。佛雖三名。而無三體也。

第五。唐朝蘄州雙峰

【現代漢語翻譯】水不畏懼於連續的波紋。經書中說，這說明真理沒有間雜，所以斷絕了邊際的談論。自性不是外物所造，因此止息了起始的爭論。所以光明與黑暗在不可言說的門中泯滅，善與惡在同一實相的道路上融合。這就是沒有動搖而不寂靜，沒有差異而不同。好比水之於波瀾，金之於器皿。金成為器皿，所以沒有器皿而不完整；波浪為水所用，也沒有波浪而異於水。觀照萬法緣起而無阻礙，相信萬物自性難以思議。猶如寶殿上垂下的珍珠，好似瑤臺上懸掛的鏡子。彼此不同而相互進入，紅色紫色分離而交相輝映。事物不滯留于自身與他物，事理不權衡其邪惡與正當。鄰近空虛而捨棄大千世界的法則，剎那間總括過去、現在、未來三世的時間。恐怕這些話難以令人相信，借用帝釋天的網來消除疑惑。因為普眼（Samantabhadra，普賢菩薩的眼睛，能遍觀一切）能夠囑託，哪裡是尋常的意識能夠知曉的。註釋說，這說明秘密的緣起，帝釋天的網遍佈法界，一即一切，相互參照而不同。之所以如此，是因為諸法之相沒有自性，生起必定依靠真如的道理既然融合，諸法之相也就沒有阻礙。巨大與細小雖然懸殊，猶如映象的相互進入；彼此的差異，如同不同顏色的交相輝映。即一即一切，緣起沒有阻礙，事事物物都是如此。所以知道大千世界雖然廣大，處於微塵之中也不狹窄；過去、現在、未來三世雖然長久，進入簡略之中也能容納。自然可以洞察金墉城之外的事物，完全沒有阻礙；進入墻壁之中，也未曾有間隔。因此聖人通達真理而成就妙用，如果真理不能如此，那麼聖人就沒有這種力量。理解就能通達，沒有阻礙是因為情感的擁塞。普眼的恩惠，能夠如實地知曉。如同猴子戴上鎖鏈而停止躁動，蛇進入竹筒而改變彎曲。渡過廣闊的大海要警惕船隻，在幽暗的車道上要使用蠟燭照明。註釋說，猴子戴上鎖鏈比喻用戒律來控制內心，蛇進入竹筒比喻用禪定來糾正散亂。《智度論》中說，蛇的習性是彎曲的，進入竹筒就變直了，用三昧來控制內心，也是這樣。《金光明最勝王經·三身品》中說，佛雖然有三種名稱（三身：法身、報身、應身），但沒有三個不同的本體。第五，唐朝蘄州雙峰（Shuangfeng，地名）

【English Translation】 Water does not fear continuous ripples. The sutra says, 'This clarifies that truth is without impurities, thus cutting off discussions of boundaries. The self-nature is not created by external things, therefore ceasing arguments about beginnings.' Therefore, light and darkness vanish in the gate of non-speaking, and good and evil merge on the path of the one reality. This is being without movement yet tranquil, being without difference yet not the same. It is like water in relation to waves, or gold in relation to vessels. Gold becomes vessels, so there is no vessel that is not complete; waves are used by water, and there are no waves that are different from water. Observe the unobstructed arising of conditions, and believe in the inconceivable nature of things. It is like pearls hanging from a treasure palace, resembling mirrors suspended on a jade terrace. They are different from each other yet enter into each other, red and purple separate yet reflect each other. Things do not linger on their own or others, and matters do not weigh their evil or righteousness. Neighboring emptiness and abandoning the laws of the great thousand worlds, in an instant encompassing the time of the past, present, and future. Fearing that these words are difficult to believe, borrowing the net of Indra to dispel doubts. Because the eye of Samantabhadra (普賢菩薩, capable of seeing everything) is able to entrust, how could ordinary consciousness know it? The commentary says, 'This explains the secret arising of conditions, the net of Indra pervades the Dharma realm, one is all, referring to each other yet different. The reason for this is that the appearances of all dharmas have no self-nature, and since the principle of arising must rely on true thusness is integrated, the appearances of all dharmas are also unobstructed. Although the large and small are far apart, they are like the mutual entry of images; the differences between each other are like the interweaving of different colors. One is all, the arising of conditions is unobstructed, and the principles are all like this.' Therefore, know that although the great thousand worlds are vast, they are not narrow when located in a tiny dust; although the three times of past, present, and future are long, they can be accommodated by entering into brevity. Naturally, one can see through the things outside the golden city, without any obstruction; entering into the wall, there has never been any separation. Therefore, sages understand the truth and achieve wonderful functions. If the truth cannot be like this, then the sage would not have this power. Understanding leads to unobstructedness, and obstruction is due to the congestion of emotions. The grace of Samantabhadra's eye can truly know. It is like a monkey wearing chains and stopping restlessness, a snake entering a bamboo tube and changing its curvature. Crossing the vast sea requires vigilance towards the ship, and using candles to illuminate the dark road. The commentary says, 'A monkey wearing chains is a metaphor for using precepts to control the mind, and a snake entering a bamboo tube is a metaphor for using samadhi to correct disorder.' The Mahaprajnaparamita Sastra says, 'The nature of a snake's movement is curved, but it becomes straight when it enters a bamboo tube. Controlling the mind with samadhi is also like this.' The Golden Light Sutra, Chapter on the Three Bodies says, 'Although the Buddha has three names (三身: 法身, 報身, 應身), there are not three different entities.' Fifth, Shuangfeng (雙峰, place name) in Qizhou, Tang Dynasty.

山道信禪師后。其信禪師。再敞禪門。宇內流佈。有菩薩戒法一本。及制入道安心要方便法門。為有緣根熟者。說我此法。要依楞伽經。諸佛心第一。又依文殊說般若經。一行三昧。即唸佛心是佛。妄念是凡夫。文殊說般若經云。文殊師利言。世尊。云何名一行三昧佛。法界一相。系緣法界。是名一行三昧。如法界緣不退不壞。不思議無礙無相。善男子善女人。欲入一行三昧。應處空閑。舍諸亂意。不取相貌。繫心一佛。專稱名字。隨佛方便所。端身正向。能於一佛。唸唸相續。即是念中。能見過去未來現在諸佛。何以故。念一佛功德無量無邊。亦與無量諸佛功德無二。不思議佛法等分別。皆乘一如。成最正覺。悉具無量功德。無量辨才。如是入一行三昧者。盡知恒沙諸佛法界。無差別相。夫身心方寸。舉足下足。常在道場。施為舉動。皆是菩提。普賢觀經云。一切業障海。皆從妄相生。若欲懺悔者。端坐念實相。是名第一懺併除三毒心攀緣心覺觀心念佛。心心相續忽然澄寂。更無所緣念。大品經云。無所念者。是名唸佛。何等名無所念。即唸佛心名無所念。離心無別有佛。離佛無別有心。唸佛即是念心。求心即是求佛。所以者何。識無刑。佛無刑。佛無相貌。若也知此道理。即是安心。常憶念佛。攀緣不起。則泯然

無相。平等不二。不入此位中。憶佛心謝。更不須徽。即看此等心。即是如來真實法性之身。亦名正法。亦名佛性。亦名諸法實性實際。亦名凈土。亦名菩提金剛三昧本覺等。亦名涅槃界般若等。名雖無量。皆同一體。亦無能觀所觀之意。如是等心。要令清凈。常現在前。一切諸緣。不能幹亂。何以故。一切諸事。皆是如來一法身故。經是一心中。諸結煩惱。自然除滅。於一塵中。具無量世界。無量世界集一毛端。于其本事如故。不相訪礙。花嚴經云。有一經卷。在微塵中。見三千大千世界事。略舉安心。不可具盡。其中善巧。出自方寸。略為後生疑者。假為一問。如來法身若此者。何故復有相好之身。現世說法。信曰。正如來法性之身。清凈圓滿。一切類悉于中現。而法性身。無心起作。如頗梨鏡懸在高堂。一切像悉于中現。鏡亦無心。能現種種。經云。如來現世說法者。眾生妄想故。今行者若修心盡凈。則知如來常不說法。是乃為具足多聞。聞者一無相也。是以經云。眾生根有無量故。所以說法無量。說法無量。說法無量故。義亦名無量義。無量義者。從一法生。其一法者。則無相也。無相不相。名為實相。則泯然清凈是也。斯之誠言。則為證也　坐時當覺。識心初動。運運流注。隨其來去。皆令知之。以金剛惠

【現代漢語翻譯】現代漢語譯本無相（Anatta，沒有固定不變的自體）。平等不二（Samata，平等，沒有分別）。不入此位中，憶佛之心也應放下，更不須要其他表徵。即看此等心，即是如來真實法性之身（Dharmakaya，法身，佛的真理之身），亦名正法（Saddharma，正法，真正的教義），亦名佛性（Buddha-dhatu，佛性，成佛的潛能），亦名諸法實性實際（Tathata，如如，諸法的真實本性），亦名凈土（Sukhavati，凈土，清凈的國土），亦名菩提（Bodhi，覺悟）金剛三昧（Vajra Samadhi，金剛三昧，堅不可摧的禪定）本覺（Svabhavikakaya，本覺，本有的覺悟）等，亦名涅槃界（Nirvana，涅槃）般若（Prajna，智慧）等。名雖無量，皆同一體。亦無能觀所觀之意。如是等心，要令清凈，常現在前，一切諸緣，不能幹亂。何以故？一切諸事，皆是如來一法身故。經云，是一心中，諸結煩惱，自然除滅。於一塵中，具無量世界，無量世界集一毛端，于其本事如故，不相妨礙。《華嚴經》云：『有一經卷，在微塵中，見三千大千世界事。』略舉安心之法，不可具盡，其中善巧，出自方寸。略為後生疑者，假為一問：如來法身若此者，何故復有相好之身，現世說法？信曰：正如來法性之身，清凈圓滿，一切類悉于中現，而法性身，無心起作。如頗梨鏡懸在高堂，一切像悉于中現，鏡亦無心，能現種種。經云：『如來現世說法者，眾生妄想故。』今行者若修心盡凈，則知如來常不說法，是乃為具足多聞。聞者一無相也。是以經云：『眾生根有無量故，所以說法無量。說法無量故，義亦名無量義。無量義者，從一法生，其一法者，則無相也。無相不相，名為實相（Tathata，實相，真實的相狀），則泯然清凈是也。』斯之誠言，則為證也。坐時當覺，識心初動，運運流注，隨其來去，皆令知之，以金剛慧（Vajra Jnana，金剛慧，堅不可摧的智慧）

【English Translation】 English version Anatta (無相, absence of a permanent self). Samata (平等不二, equality and non-duality). When you do not enter this state, even the thought of Buddha should be relinquished, and no further symbols are needed. Just observe this mind; it is the Dharmakaya (法身, the body of truth) of the Tathagata (如來, thus-gone-one), also known as Saddharma (正法, the true Dharma), Buddha-dhatu (佛性, Buddha-nature), Tathata (諸法實性實際, suchness or thusness), Sukhavati (凈土, Pure Land), Bodhi (菩提, enlightenment), Vajra Samadhi (金剛三昧, diamond-like samadhi), Svabhavikakaya (本覺, inherent awareness), and so on. It is also known as Nirvana (涅槃) realm, Prajna (般若, wisdom), and so on. Although the names are countless, they are all of the same essence. There is no sense of an observer or an observed. This kind of mind must be kept pure and constantly present, so that all external conditions cannot disturb it. Why? Because all things are the one Dharmakaya of the Tathagata. The sutra says that in this one mind, all knots of affliction naturally disappear. Within a single dust mote, there are countless worlds; countless worlds gather on the tip of a hair. Their original functions remain as they are, without interfering with each other. The Avatamsaka Sutra (《華嚴經》) says: 'There is a sutra scroll within a dust mote, in which one sees the affairs of three thousand great chiliocosms.' Briefly mentioning the method of settling the mind, it is impossible to exhaust all its aspects. The skillful means within it come from the square inch (the heart). Briefly, for those who may doubt in later generations, let us pose a question: If the Dharmakaya of the Tathagata is like this, why is there also a body with excellent marks and characteristics, appearing in the world to teach the Dharma? The answer is: Precisely because the Dharmakaya of the Tathagata is pure and complete, all kinds of things appear within it, yet the Dharmakaya has no intention of creating anything. It is like a crystal mirror hanging in a high hall; all images appear within it, yet the mirror has no intention and can manifest all kinds of things. The sutra says: 'The Tathagata appears in the world to teach the Dharma because of the deluded thoughts of sentient beings.' Now, if a practitioner cultivates the mind to complete purity, then they will know that the Tathagata never teaches the Dharma; this is to have complete and extensive learning. The one who hears is without any form. Therefore, the sutra says: 'Because sentient beings have countless roots, the Dharma taught is also countless. Because the Dharma taught is countless, its meaning is also called countless meanings. These countless meanings arise from one Dharma, and that one Dharma is without form. Without form and not not-form is called True Form (實相, reality as it is).' This is complete purity and stillness. These sincere words are the proof. When sitting, be aware of the initial movement of the discriminating mind, its flowing and passing. Be aware of its coming and going, using Vajra Jnana (金剛慧, diamond wisdom).

微責。猶如草木無所別知之無知。乃名一切智。此是菩薩一相法門。問。何者是禪師。信曰。不為靜亂所惱者。即是好禪用心人。常住于止心則沉沒。久住于觀心則散亂。法華經云。佛自住大乘。如其所得法。定惠力莊嚴。以此度眾生。云何能得悟解法相。心得明凈。信曰。亦不念佛。亦不捉心。亦不看心。亦不計心。亦不思惟。亦不觀行。亦不散亂。直任運。亦不令去。亦不令住。獨一清凈。究竟處心自明凈。或可諦看。心即得明凈。心如明鏡。或可一年。心更明凈。或可三五年。心更明凈。或可因人為說。即悟解。或可永不須說得解。經道。眾生心性。譬如寶珠沒水。水濁珠隱。水清珠顯。為謗三寶。破和合僧。諸見煩惱所污。貪嗔顛倒所染。眾生不悟心性本來常清凈。故為學者。取悟不同。有如此差別。今略出根緣不同。為人師者。善須識別。華嚴經云。普賢身相。猶如虛空。依如如。不于佛國。解時佛國皆亦即如國皆不依。涅槃經云。有無邊。身菩薩。身量如虛空。人之有善光故。猶如夏日。又云。身無邊故。名大涅槃。又云。大般涅槃。其性廣博故。知學者有四種人。有行有解有證。上上人。無行有解有證。中上人。有行有解無證。中下人。有行無解無證。下下人也。問。臨時作若為觀行。信曰。真須任運

【現代漢語翻譯】現代漢語譯本微責，就像草木一樣沒有分別認知的無知，就稱作一切智。這是菩薩的一相法門。問：什麼是禪師？信曰：不被靜和亂所困擾的人，就是好的禪修用心之人。如果長時間專注于止，心就會沉沒；如果長時間專注于觀，心就會散亂。《法華經》說：『佛安住于大乘，依照他所證得的法，以定和慧的力量來莊嚴自己，用這個來度化眾生。』問：怎樣才能領悟理解法的真相，使心變得明凈？信曰：也不念佛，也不執著於心，也不看心，也不算計心，也不思惟，也不觀行，也不散亂，只是順其自然，也不讓它離開，也不讓它停留，保持獨一的清凈。最終心自然會明凈。或許可以仔細觀察，心就能變得明凈。心就像明鏡。或許一年，心會更加明凈；或許三五年，心會更加明凈。或許因為別人解說，就能領悟理解；或許永遠不需要別人解說也能領悟理解。經書上說：『眾生的心性，就像寶珠沉沒在水中，水渾濁時寶珠就隱沒，水清澈時寶珠就顯現。』因為誹謗三寶（Buddha, Dharma, Sangha），破壞僧團的和合，被各種見解和煩惱所污染，被貪嗔顛倒所染著，眾生不明白心性本來就是常清凈的。所以對於學習的人來說，領悟的方式不同，有這樣的差別。現在簡略地說明根器和因緣的不同，作為人師，要善於識別。《華嚴經》說：『普賢（Samantabhadra）的身相，猶如虛空，依如如（tathata，真如），不依于佛國（Buddha-kshetra）。』理解的時候，佛國也即是如國，都不依著。《涅槃經》說：『有無邊身菩薩，身量如虛空。』人因為有善光，就像夏天的太陽。又說：『身無邊，所以名為大涅槃（Mahāparinirvāṇa）。』又說：『大般涅槃，其性廣博。』要知道學習的人有四種：有行有解有證，是上上人；無行有解有證，是中上人；有行有解無證，是中下人；有行無解無證，是下下人。問：臨終時應該如何觀行？信曰：真正需要順其自然。

【English Translation】 English version Slight blame, like the ignorance of plants and trees that cannot distinguish anything, is called 'all-knowing wisdom'. This is the one-aspect Dharma gate of a Bodhisattva (Enlightenment Being). Question: What is a Chan (Zen) master? Answer: One who is not troubled by stillness or chaos is a good practitioner of Chan. Dwelling long in cessation causes the mind to sink; dwelling long in contemplation causes the mind to scatter. The Lotus Sutra says: 'The Buddha dwells in the Great Vehicle (Mahayana) and, according to the Dharma he has attained, adorns himself with the power of Samadhi (concentration) and Prajna (wisdom), and uses this to liberate sentient beings.' Question: How can one attain understanding of the characteristics of the Dharma and purify the mind? Answer: Neither contemplate the Buddha, nor grasp the mind, nor look at the mind, nor calculate the mind, nor think, nor practice contemplation, nor become scattered. Simply let it be naturally, neither causing it to leave nor causing it to stay, maintaining a solitary purity. Ultimately, the mind will naturally become clear. Perhaps by carefully observing, the mind can become clear. The mind is like a clear mirror. Perhaps in a year, the mind will become clearer; perhaps in three to five years, the mind will become clearer. Perhaps through someone's explanation, one can attain understanding; perhaps one can attain understanding without ever needing someone's explanation. The scriptures say: 'The mind-nature of sentient beings is like a jewel submerged in water. When the water is turbid, the jewel is hidden; when the water is clear, the jewel is revealed.' Because of slandering the Three Jewels (Buddha, Dharma, Sangha), disrupting the harmony of the Sangha, being defiled by various views and afflictions, and being tainted by greed, anger, and delusion, sentient beings do not realize that the mind-nature is originally always pure. Therefore, for those who study, the ways of attaining enlightenment differ, and there are such distinctions. Now, I will briefly explain the differences in roots and conditions. As a teacher, one must be good at discerning. The Avatamsaka Sutra says: 'The form of Samantabhadra (Universal Worthy Bodhisattva) is like empty space, relying on Suchness (tathata), not relying on the Buddha-land (Buddha-kshetra).' When understanding arises, the Buddha-land is also the Suchness-land, and neither is relied upon. The Nirvana Sutra says: 'There are Bodhisattvas with boundless bodies, whose size is like empty space.' People have good light, like the summer sun. It also says: 'Because the body is boundless, it is called Great Nirvana (Mahāparinirvāṇa).' It also says: 'Great Parinirvana, its nature is vast and broad.' Know that there are four types of learners: those who have practice, understanding, and realization are the highest of the highest; those who have no practice but have understanding and realization are the middle of the highest; those who have practice and understanding but no realization are the middle of the lowest; those who have practice but no understanding and no realization are the lowest of the lowest. Question: How should one practice contemplation at the time of death? Answer: Truly, one needs to let it be naturally.

。又曰。用向西方不。信曰。若知心本來不生不滅。究竟清凈。即是凈佛國土。更不須向西方。華嚴經云。無量劫一念。無量劫。須知一方無量方。無量方一方。佛為鈍根眾生。今向西方。不為利根人說也。深行菩薩。入生死化度眾生。而無愛見。若見眾生有生死。我是能度。眾生是所疲不名菩薩。疲眾生如疲空。度空何曾有來去。金剛經云。滅度無量眾生。實無有眾生得滅度者。所初地菩薩。初證一切空。后證得得一切不空。即是無分別智。亦是色。色即是空。非色滅空。色性是空。所菩薩修學空為證。新學之人。直見空者。此是見空。非真空也。修道得真空者。不見空與不空。無有諸見也。善須解色空義。學用心者。要須心路明凈。悟解法相。了了分明。然後乃當爲人師耳。復須內外相稱。理行不相為。決須斷絕文字語言。有為聖道。獨一凈處。自證道果也　或復有人。未了究竟法為相。名聞利養教導眾生。不識根緣利鈍。似如有異。即皆印可。極為苦哉。苦哉大禍。或見心路。似如明凈。即便印可。此人大壞佛法。自誑誑他。用心人。有如此同異。並是相貌耳。未為德心。真德心者。自識分明。久后法眼自開。善別虛之與偽。或有人計身空無。心姓亦滅。此是斷見人。與外道同。非佛弟子。或有人。計心是有不

【現代漢語翻譯】現代漢語譯本：又有人問：『（修行）需要面向西方嗎？』（僧人）回答說：『如果知道心本來不生不滅，究竟清凈，那就是清凈的佛國，更不需要面向西方。《華嚴經》說：『無量劫即一念，一念即無量劫。』要知道一方即無量方，無量方即一方。佛是為鈍根的眾生，才說面向西方，不是為利根的人說的。』深行菩薩進入生死輪迴化度眾生，而心中沒有愛憎之見。如果認為眾生有生死，我是能度化者，眾生是所度化者，就不能稱為菩薩。度化眾生如同度化虛空，度化虛空哪裡有來去呢？《金剛經》說：『滅度無量眾生，實無有眾生得滅度者。』初地菩薩，最初證得一切皆空，之後證得一切不空，這就是無分別智，也就是般若（Prajna，智慧）。般若即是空，不是色法滅盡后的空，而是色法的本性即是空。所以菩薩修學空是爲了證悟，新學之人，只見到空，這是見空，不是真空。修道證得真空的人，不見空與不空，沒有各種見解。要好好理解色空的含義。學習用心的人，必須心路明凈，悟解法相，清清楚楚、明明白白，然後才能爲人師表。還要內外一致，理論和實踐相互配合。必須斷絕文字語言，以有為的聖道，在獨一清凈之處，自己證得道果。或者有人，不瞭解究竟法的實相，爲了名聞利養教導眾生，不辨識眾生的根器利鈍，好像有所不同，就都認可，真是太可悲了！太可悲了，這是大禍患！或者見到（修行者）心路好像明凈，就立即認可，這種人會大大破壞佛法，自己欺騙自己，又欺騙他人。用心的人，有如此的相同和不同，都只是表面的現象，不是真正的德行。真正有德行的人，自己認識得清清楚楚，時間久了法眼自然會打開，能夠分辨虛假和真實。或者有人認為身體是空無，心性也隨之滅亡，這是斷見之人，與外道相同，不是佛弟子。或者有人認為心是永恒存在的，不...

【English Translation】 English version: Someone asked: 'Is it necessary to face the West (in practice)?' The monk replied: 'If you know that the mind is originally neither born nor dies, ultimately pure, that is the pure Buddha land, and there is no need to face the West. The Avatamsaka Sutra says: 'Limitless kalpas are one thought, and one thought is limitless kalpas.' You must know that one direction is limitless directions, and limitless directions are one direction. The Buddha speaks of facing the West for sentient beings with dull roots, not for those with sharp roots.' Profoundly practicing Bodhisattvas enter the cycle of birth and death to transform sentient beings, without love or hatred in their hearts. If one thinks that sentient beings have birth and death, and that 'I' am the one who can liberate them, and sentient beings are those to be liberated, then one cannot be called a Bodhisattva. Liberating sentient beings is like liberating space; where does the liberation of space come from or go to? The Diamond Sutra says: 'Liberating limitless sentient beings, in reality, there are no sentient beings who are liberated.' The Bodhisattva of the first ground initially realizes that everything is empty, and then realizes that everything is not empty. This is non-discriminating wisdom, which is Prajna (wisdom). Prajna is emptiness, not the emptiness after the extinction of form, but the nature of form itself is emptiness. Therefore, Bodhisattvas cultivate emptiness for the sake of realization. Those who are newly learning only see emptiness; this is seeing emptiness, not true emptiness. Those who cultivate the path and attain true emptiness do not see emptiness or non-emptiness, and have no views. One must understand the meaning of form and emptiness well. Those who study the mind must have a clear and bright mental path, understand the characteristics of the Dharma, clearly and distinctly, and then can be a teacher. One must also be consistent internally and externally, with theory and practice complementing each other. One must cut off written language and words, and with the active holy path, in a solitary and pure place, personally realize the fruit of the path. Or someone, not understanding the true nature of the ultimate Dharma, teaches sentient beings for fame and profit, not distinguishing the sharpness or dullness of sentient beings' faculties, and approves of everything that seems different. This is truly pitiful! Pitiful, this is a great disaster! Or seeing that a (practitioner's) mental path seems clear and bright, immediately approves of it. This person will greatly destroy the Buddha Dharma, deceiving themselves and others. Those who work on the mind, with such similarities and differences, are only superficial appearances, not true virtue. Those with true virtue recognize themselves clearly, and after a long time, their Dharma eye will naturally open, and they will be able to distinguish falsehood from truth. Or someone thinks that the body is empty and non-existent, and that the nature of the mind also ceases to exist. This is a person with annihilationist views, the same as external paths, and not a disciple of the Buddha. Or someone thinks that the mind is eternally existent, not...

滅。此是常見人。亦與外道同。今明佛弟子。亦不計心性是滅。常度眾生。不起愛見。常學智慧。愚智平等。常作禪定。靜亂不二。常見眾生。未增是有。究竟不生不滅。處處現形。無有見開。了知一切未曾取捨。未曾分身。而身通於法界　又古時智敏禪師訓曰。學道之法。必須解行相扶。先知心之根原。及諸體用。見現分明無惑。然後功業可成。一解千從。一迷萬惑。失之毫釐差之千里。此非虛言。無量壽經云。諸佛法身。入一切眾生心想。是心作佛。當知佛即是心。心外更無別佛也。略而言之。凡有五種。一者。知心體。體性清凈。體與佛同。二者。知心用。用生法寶。起作恒寂。萬惑皆如。三者。常覺不停。覺心在前。覺法無相。四者。常觀身空寂。內外通同。入身於法界之中。未曾有礙。五者。守一不移。動靜常住。能令學者。明見佛性。早入定門　諸經觀法備有多種。傅大師所說。獨舉守一不移。先修身審觀。以身為本。又此身是四大五蔭之所合。終歸無常。不得自在。雖未壞滅。畢竟是空。維摩經云。是身如浮雲。須臾變滅。又常觀自身。空凈如影。可見不得。智從影中生。畢竟無處所。不動而應物。變化無窮空中生六根。六根亦空寂。所對六塵境。了知是夢幻。如眼見物時。眼中無有物。如鏡照面像。

【現代漢語翻譯】現代漢語譯本滅。這是常見人（持有常見的人），也與外道（非佛教的修行者）相同。現在說明佛弟子，也不認為心性是滅的。經常度化眾生，不生起愛見（執著）。經常學習智慧，愚笨和聰明平等。經常進行禪定，安靜和混亂沒有分別。經常見到眾生，未曾增加任何事物。最終不生不滅，處處顯現形體，沒有見解的開端。瞭解一切未曾取捨，未曾分身，而身體通達於法界（宇宙萬物所存在的空間）。又古時候智敏禪師訓示說：『學道的方法，必須解（理解）和行（實踐）相互扶持。首先要知道心的根源，以及各種體（本體）用（作用）。見到顯現分明沒有疑惑，然後功業可以成就。理解了一個方面，其他方面都能理解；迷惑了一個方面，其他方面都會迷惑。』失去一點點，就會差之千里，這不是虛假的話。《無量壽經》說：『諸佛的法身（佛的真身），進入一切眾生的心想。』是心作佛（是心創造了佛），應當知道佛就是心，心外更沒有別的佛。簡略地說，凡有五種：一者，知道心體（心的本體），體性清凈，體與佛相同。二者，知道心用（心的作用），用生法寶（產生佛法的珍寶），起作恒常寂靜，萬般迷惑都如如不動。三者，經常覺悟不停歇，覺悟之心在前，覺悟之法沒有形象。四者，經常觀想身體空寂，內外通達相同，進入身體於法界之中，未曾有阻礙。五者，守住一個念頭不轉移，動靜常住，能夠令學習的人，明見佛性（成佛的本性），早日進入禪定之門。各種經典中觀想的方法有很多種，傅大師所說，單獨舉出守住一個念頭不轉移，先修身審視觀想，以身體為根本。又這個身體是四大（地、水、火、風）五蘊（色、受、想、行、識）所組合的，終究歸於無常，不得自在。雖然沒有壞滅，畢竟是空。維摩經說：『這個身體如浮雲，須臾變滅。』又經常觀想自身，空凈如影子，可見不得。智慧從影子中產生，畢竟沒有處所。不動而應物，變化無窮從空中產生六根（眼、耳、鼻、舌、身、意），六根也空寂。所面對的六塵境（色、聲、香、味、觸、法），瞭解知道是夢幻。如眼睛看見物體時，眼中沒有物體。如鏡子照面像。

【English Translation】 English version 'Extinction.' This is a common person (one who holds to common views), and is the same as the heretics (non-Buddhist practitioners). Now explaining the Buddha's disciples, they also do not consider the nature of the mind to be extinct. They constantly liberate sentient beings, without giving rise to love and attachment (clinging). They constantly learn wisdom, with foolishness and intelligence being equal. They constantly practice meditation, with stillness and chaos being non-dual. They constantly see sentient beings, without adding anything. Ultimately, there is no birth and no death, appearing in forms everywhere, without a beginning of views. Understanding that everything has never been taken or abandoned, never divided into separate bodies, yet the body pervades the Dharma Realm (the space in which all things exist). Furthermore, the Chan Master Zhimin of ancient times instructed: 'The method of learning the Way must involve mutual support between understanding (comprehension) and practice (action). First, one must know the root of the mind, as well as its various substance (essence) and function (application). Seeing clearly without doubt, then accomplishments can be achieved. Understanding one aspect leads to understanding all aspects; being confused about one aspect leads to confusion about all aspects.' Losing a little bit will lead to a difference of a thousand miles; these are not empty words. The Infinite Life Sutra says: 'The Dharma Body (the true body of the Buddha) of all Buddhas enters the thoughts of all sentient beings.' 'It is the mind that makes the Buddha (the mind creates the Buddha),' one should know that the Buddha is the mind, and there is no other Buddha outside the mind. Briefly speaking, there are five aspects: First, knowing the essence of the mind (the substance of the mind), its nature is pure, and its essence is the same as the Buddha. Second, knowing the function of the mind (the application of the mind), the function generates Dharma treasures (produces the treasures of the Buddha's teachings), arising and acting are constantly still, and all delusions are like suchness (unchanging). Third, constantly being aware without ceasing, the mind of awareness is in the forefront, and the Dharma of awareness has no form. Fourth, constantly contemplating the body as empty and still, with inner and outer being connected and the same, entering the body into the Dharma Realm, without any obstruction. Fifth, guarding one thought without shifting, with movement and stillness being constant, enabling the learner to clearly see the Buddha-nature (the inherent nature of Buddhahood) and quickly enter the gate of meditation. There are many kinds of contemplation methods in various sutras. What Master Fu said, singled out guarding one thought without shifting, first cultivating the body and examining contemplation, taking the body as the foundation. Furthermore, this body is composed of the four great elements (earth, water, fire, wind) and the five aggregates (form, feeling, perception, volition, consciousness), and ultimately returns to impermanence, without freedom. Although it has not been destroyed, it is ultimately empty. The Vimalakirti Sutra says: 'This body is like a floating cloud, vanishing in an instant.' Furthermore, constantly contemplate oneself, empty and pure like a shadow, which cannot be seen. Wisdom arises from the shadow, ultimately without a place. Without moving, it responds to things, and endless transformations arise from emptiness. The six roots (eye, ear, nose, tongue, body, mind) are produced from emptiness, and the six roots are also empty and still. The six sense objects (form, sound, smell, taste, touch, dharma) that are faced are understood to be illusions. Just as when the eyes see an object, there is no object in the eyes. Just as a mirror reflects a face.

了極分明。空中現形影。鏡中無一物。當知人面不來入鏡中。鏡亦不往入人面。如此委曲。知鏡之與面。從本已來。不出不入。不來不去。即是如來之義。如此細分判。眼中與鏡中。本本常空寂。鏡照眼照同。是故將為比。鼻舌諸根等。其義亦復然。知眼本來空。凡所見色者。須知是他色。耳聞聲時。知是他聲。鼻聞香時。知是他香。舌別味時。知是也味。意對法時。知是他法。身受觸時。知是他觸。如此觀察知。是為觀空寂。見色知是不受色。不受色即是空。空即無相。無相即無作。此見解脫門。學者得解脫。諸根例如此。復重言說。常念六根空寂。爾無聞見。遺教經云。是時中夜。寂然無聲。當知如來說法以空寂為本。常念六根空寂。恒如中夜時。晝日所見聞。皆是身外事。身中常空凈　守一不移者。以此凈眼。眼住意看一物。無問晝夜時。專精常不動。其心欲馳散。急手還攝來。以繩系鳥足。欲飛還掣取。終日看不已。泯然心自定。維摩經云。攝心是道場。此是攝心法。法華經云。從無數劫來。除睡常攝心。以此功德。能生諸禪定。遺教經云。五根者。心為其主。制立處。無事不辨。此是也。前所說五事。並是大乘正理。皆依經文所陳。非是理外妄說。此是無漏業。亦是究竟義。超過聲聞地。真趣菩薩道。聞者

宜修行。不須致疑惑。如人學射。初大準。次中小準。次中大約。次中小的。次中一毛。次破一毛作百分。次中百毛之一分。次後前射前。筈筈相柱。不令箭落。喻人習道。唸唸注心。心心相續。無暫間念。正念不斷。正念現前。又經云。以知惠箭。射三解脫門。筈筈筈于柱勿令落地。又如鉆火。未熱而息。雖欲得火。火難可得。又如家有如意珠。所求無不得。忽然而遺失。憶念無忘時。又如毒箭入肉。竿鏃猶在。如此受苦痛。亦無暫忘時。唸唸在心。其狀當如此。法秘要。不得傳非其人。非是惜法不傳。但恐前人不信。淊其謗法之罪。必須擇人。不得操次輒說。慎之慎之　法海雖無量。行之在一言。得意即亡言。一言亦不用。如此了了知。是為得佛意　若初學坐禪時。於一靜處。真觀身心。四大五蔭。眼耳鼻舌身意。及貪嗔癡。為善若惡。若怨若親。若凡若聖。及至一切諸狀。應當觀察。從本以來空寂。不生不滅。平等無二。從本以來無所有。究竟寂滅。從本以來。清凈解脫。不問晝夜。行住坐臥。常作此觀。即知自身猶如水中月。如鏡中像。如熱時炎。如空谷響。若言是有。處處求之不可見。若言是無。了了恒在眼前。諸佛法身。皆亦如是。即知自身從無量劫來。畢竟未曾生。從今已去。亦畢竟無人死。若能常作

【現代漢語翻譯】現代漢語譯本：應該精進修行，不要產生任何疑惑。比如有人學習射箭，起初只能射中大的目標，然後是中等大小的目標，再然後是稍微偏大的目標，接著是稍微偏小的目標，然後是射中一根毛髮，再然後是將一根毛髮分成一百份來射，最後能做到前一支箭和后一支箭的箭尾相連，不讓箭掉落。這比喻人修習佛道，唸唸專注于內心，心心相續不斷，沒有絲毫的間斷，正念持續不斷地顯現。還有經書上說，用智慧之箭，射向三解脫門（空解脫門、無相解脫門、無作解脫門），要做到箭箭相連，不讓其落地。又像鉆木取火，沒有燒熱就停止，即使想要得到火，也是難以得到的。又像家中有一顆如意珠（能滿足人們一切願望的寶珠），想要什麼就能得到什麼，忽然遺失了，也要時時刻刻憶念，不要忘記。又像毒箭射入肉中，箭桿和箭頭還在，這樣承受著痛苦，也不能有片刻的忘記，要念念在心，狀態應當如此。佛法秘要，不能傳給不適合的人。不是吝惜佛法而不傳授，只是恐怕對方不相信，反而造下誹謗佛法的罪過。必須選擇合適的人，不能隨便就說。要謹慎啊，要謹慎啊！佛法之海雖然無量無邊，但實行起來就在於一句話。領會了意思就忘記言語，一句話也不用。如此明明白白地瞭解，這就是得到了佛的真意。如果初學坐禪的時候，在一個安靜的地方，真實地觀察身心、四大（地、水、火、風）、五蘊（色、受、想、行、識）、眼耳鼻舌身意，以及貪嗔癡，無論是善是惡，無論是怨是親，無論是凡夫還是聖人，乃至一切諸般狀態，都應當觀察，它們從根本上來說就是空寂的，不生不滅，平等無二，從根本上來說一無所有，最終歸於寂滅，從根本上來說清凈解脫。不分白天黑夜，無論行走、站立、坐著、躺著，都要常常這樣觀想，就會知道自身猶如水中的月亮，如鏡中的影像，如熱天時的陽焰，如空谷的迴響。如果說是有的，到處尋找卻不可見；如果說是沒有的，卻又明明常常在眼前。諸佛的法身，也都是這樣。就會知道自身從無量劫以來，畢竟未曾生，從今以後，也畢竟無人會死。如果能夠常常這樣觀想。

【English Translation】 English version: One should diligently practice. There is no need to harbor doubts. It is like a person learning archery. At first, they hit large targets. Then, medium-sized targets. Then, slightly larger targets. Then, slightly smaller targets. Then, they hit a single hair. Then, they split a single hair into a hundred parts and hit one of those parts. Finally, they can shoot arrow after arrow, with each arrow's nock touching the previous arrow's shaft, preventing any arrows from falling. This is analogous to a person practicing the Way, with every thought focused on the mind, thoughts continuously succeeding each other without any interruption. Right mindfulness is constant and present. Furthermore, the sutra says, 'With the arrow of wisdom, shoot at the three doors of liberation (emptiness, signlessness, and wishlessness). Let each arrow's nock touch the previous arrow's shaft, without letting any fall.' It is also like drilling for fire. If you stop before it gets hot, even if you want fire, it will be difficult to obtain. It is also like having a wish-fulfilling jewel (a jewel that grants all desires) at home, which grants whatever you seek. If you suddenly lose it, you should remember it constantly, never forgetting it. It is also like a poisoned arrow entering the flesh, with the shaft and arrowhead still inside. Enduring such pain, you cannot forget it for even a moment. Thoughts should be constantly in your mind, in such a state. The secret essence of the Dharma should not be transmitted to those who are not suitable. It is not that one is being stingy with the Dharma, but rather that one fears the person will not believe and will commit the sin of slandering the Dharma. One must choose the right person and not speak carelessly. Be cautious, be cautious! Although the ocean of Dharma is boundless, its practice lies in one word. Once you grasp the meaning, forget the words; even one word is unnecessary. Understanding this clearly is to attain the Buddha's intention. When first learning to meditate, find a quiet place and truly observe your body and mind, the four great elements (earth, water, fire, and wind), the five aggregates (form, feeling, perception, mental formations, and consciousness), the six sense organs (eye, ear, nose, tongue, body, and mind), and greed, anger, and delusion. Whether good or bad, whether enemies or relatives, whether ordinary beings or sages, and all other phenomena, you should observe them. From the beginning, they are empty and still, neither arising nor ceasing, equal and without duality. From the beginning, they are without anything, ultimately returning to stillness. From the beginning, they are pure and liberated. Regardless of day or night, whether walking, standing, sitting, or lying down, constantly contemplate in this way. You will then know that your own self is like the moon in water, like an image in a mirror, like a mirage in hot weather, like an echo in an empty valley. If you say it exists, you cannot find it anywhere. If you say it does not exist, it is always clearly before your eyes. The Dharmakaya (body of truth) of all Buddhas is also like this. You will then know that from countless eons ago, you have never been born, and from now on, no one will ever die. If you can constantly contemplate in this way.

如此觀者。即是真實懺悔。千劫萬劫。極重業。即自消滅。唯除疑惑。不能生信。此人不能悟入。若生死信依此行者。無不得入無生正理。複次。若心緣異境。覺起時即觀起處。畢竟不起。此心緣生時。不從十方來。去亦無所至。常觀攀緣。覺觀妄識。思想雜念。亂心不起。即得粗住。若得住心。更無緣慮。即隨分寂定。亦得隨分息諸煩惱。畢故不造新名。為解脫看。心結煩熱。悶亂昏沉。亦即且自散適。徐徐安置。令其得便。心自安凈。唯須猛利。如救頭然。不得懈怠。努力努力　初學坐禪看心。獨坐一處。先端身正坐。寬衣解帶。放身縱體。自按摩七八翻。令心腹中嗌氣出盡。即滔然得性清虛恬凈。身心調適然。安心神則。窈窈冥冥。氣息清冷。徐徐斂心。神道清利。心地明凈。觀察不明。內外空凈。即心性寂滅。如其寂滅。則聖心顯矣。性雖無刑。志節恒在然。幽靈不竭。常存朗然。是名佛性。見佛性者。永離生死。名出世人。是故維摩經云。豁然還得本心。信其言也。悟佛性者。名菩薩人。亦名悟道人。亦名識理人。亦名得性人。是故經云。一句深神。歷劫不朽。初學者前方便也。故知彼道有方便。此聖心之所會。凡捨身之法。先定空空心。使心境寂凈。鑄想玄寂。令心不移。心性寂定。即斷攀緣。窈窈冥冥

。凝凈心虛。則幾泊恬乎。泯然氣盡。住清凈法身。不受後有。若起心失念。不免受生也。此是前定心境。法應如是。此是作法。法本無法。無法之法。始名為法。法則無作。夫無作之法。真實法也。是以經云。空無作無愿無相。則真解脫。以是義故。實法無作。捨身法者。即假想身橫看。心境明地。即用神明推策。大師云。莊子說。天地一指。萬物一焉。法句經云。一亦不為一。為欲破諸數。淺智之所聞。謂一以為一。故莊子猶滯一也。老子云。窈兮冥兮。其中有精。外雖亡相。內尚存心。華嚴經云。不著二法。以無一二故。維摩經云。心不在內不在外。不在中間即是證。故知老子滯于精識也。涅槃經云。一切眾生有佛性。容可說。墻壁凡石。而非佛性。云何能說法。又天親論云。應化非真佛。亦非說法者。

第六。唐朝蘄州雙峰山幽居寺大師。諱弘忍。承信禪師后。忍傳法。妙法人尊。時號為東山凈門。又緣京洛道俗稱歎。蘄州東山多有得果人。故□東山法門也。又問。學道何故不向城邑聚落。要在山居。答曰。大廈之材。本出幽谷。不向人間有也。以遠離人故。不被刀斧損斫。一一長成大物后乃堪為棟樑之用。故知棲神幽谷。遠避囂塵。養性山中。長辭俗事。目前無物。心自安寧。從此道樹花開。禪林果

【現代漢語翻譯】現代漢語譯本：凝練清凈心，虛空無染，那麼心念就停泊在恬淡的境界。泯滅一切，氣息耗盡，安住于清凈法身，不再承受後有的果報。如果生起妄心，失去正念，就難免再次輪迴受生。這就是前定的心境，法理本應如此。這就是作法，法本無自性，從無自性之法中，才能開始稱為法。法則無所作為。這無所作為之法，才是真實的法。因此經書上說：『空、無作、無愿、無相，才是真正的解脫。』因為這個道理，真實的法是無所作為的。捨棄身法的人，就把假想之身橫向來看。心境明朗的地方，就是用神明來推測。大師說：『莊子說，天地如一指，萬物歸於一。』《法句經》說：『一也不是一，爲了破除各種數量。淺薄智慧的人所聽到的，認為一就是一。』所以莊子還執著於一。老子說：『深遠啊，幽暗啊，其中有精。』外表雖然沒有形象，內心還存在心識。《華嚴經》說：『不執著於二法，因為沒有一和二的分別。』《維摩詰經》說：『心不在內，不在外，不在中間，這就是證悟。』所以知道老子執著于精識。《涅槃經》說：『一切眾生都有佛性，這還可以說得通。墻壁和普通的石頭，沒有佛性，怎麼能說法呢？』又天親菩薩的論著說：『應化之身不是真佛，也不是說法者。』第六，唐朝蘄州雙峰山幽居寺的大師，名諱弘忍（Hongren），繼承信禪師（Xin Chanshi）之後，弘忍傳授佛法，妙法人尊（Miaofarenzun）。當時號稱為東山凈門（Dongshan Jingmen）。又因為京洛（Jingluo）地區的道士和俗人稱讚，蘄州東山（Qizhou Dongshan）有很多得道之人，所以稱東山法門（Dongshan Famen）。又問：『學道為什麼不向城邑聚落，一定要在山中居住？』回答說：『大廈的木材，本來就出自幽深的山谷，不是人間所有的。』因為遠離人群，所以不被刀斧損傷砍伐，一一長成巨大的木材后，才能堪當棟樑之用。所以知道棲息于幽深的山谷，遠離喧囂的塵世，在山中修養心性，長久地辭別世俗之事，眼前沒有外物，內心自然安寧。從此道樹開花，禪林結果。

【English Translation】 English version: When the mind is concentrated, pure, and empty, thoughts will settle into tranquility. When everything is extinguished and breath ceases, one abides in the pure Dharma body, free from future existence. If one's mind arises with deluded thoughts and loses mindfulness, one cannot avoid being reborn. This is the predetermined state of mind, and the Dharma should be like this. This is the practice of Dharma, but Dharma is originally without inherent existence. Only the Dharma that is without inherent existence can be called Dharma. Dharma is without action. This Dharma without action is the true Dharma. Therefore, the scriptures say, 'Emptiness, non-action, non-wish, and non-form are true liberation.' Because of this principle, true Dharma is without action. Those who abandon the Dharma of the body view the illusory body horizontally. The place where the mind and environment are clear is where one uses divine intelligence to speculate. The Great Master said, 'Zhuangzi said, heaven and earth are like one finger, and all things return to one.' The Dharmapada says, 'One is also not one, in order to break all numbers. What shallow wisdom hears, considers one to be one.' Therefore, Zhuangzi is still attached to one. Laozi said, 'Profound and dark, within it there is essence.' Although the exterior lacks form, the interior still retains consciousness. The Avatamsaka Sutra says, 'Not attached to two dharmas, because there is no one or two.' The Vimalakirti Sutra says, 'The mind is not within, not without, not in between, and this is enlightenment.' Therefore, it is known that Laozi is attached to essential consciousness. The Nirvana Sutra says, 'All sentient beings have Buddha-nature, which can be said. Walls and ordinary stones do not have Buddha-nature, so how can they expound the Dharma?' Furthermore, Vasubandhu's treatise says, 'The manifested body is not the true Buddha, nor is it the one who expounds the Dharma.' Sixth, the Great Master of Youju Temple on Shuangfeng Mountain in Qizhou during the Tang Dynasty, whose name was Hongren (Hongren), succeeding Chan Master Xin (Xin Chanshi), Hongren transmitted the Dharma, Miaofarenzun (Miaofarenzun). At that time, he was known as the Dongshan Jingmen (Dongshan Jingmen). Furthermore, because the Daoists and laypeople of the Jingluo (Jingluo) area praised him, there were many enlightened people in Dongshan (Dongshan) in Qizhou, hence the name Dongshan Dharma (Dongshan Famen). Someone asked, 'Why does studying the Dao not go towards cities and settlements, but must reside in the mountains?' He replied, 'The timber for great buildings originally comes from secluded valleys, not from the human world.' Because they are far from people, they are not damaged by knives and axes, and after each one grows into a huge object, they can be used as beams and pillars. Therefore, it is known that dwelling in secluded valleys, staying far away from the noisy world, cultivating one's nature in the mountains, and bidding farewell to worldly affairs for a long time, with nothing in front of one's eyes, the mind is naturally peaceful. From this, the Bodhi tree blossoms, and the Chan forest bears fruit.

出也。其忍大師。蕭然凈坐。不出文記。口說玄理。默授與人。在人間有禪法一本云是忍禪師說者。謬言也。按安州壽山和上諱賾。撰楞伽人法志云。大師俗姓周。其先尋陽人。貫黃梅縣也。父早棄背。養母孝障。七歲奉事道信禪師。自出家處幽居寺。住度弘慜懷抱貞純。緘口於是非之場。融心於色空之境。役力以申供養。法侶資其足焉。調心唯務渾儀。師獨明其觀照。四議皆是道場。三業咸偽佛事。蓋靜亂之無二。乃語默之恒一。時四方請益。九眾師橫。虛往實歸。月俞千計。生不矚文。而義符玄旨。時荊州神秀禪師。伏膺高軌。親受付囑。玄賾以咸亨元年。至雙峰山。恭承教誨。敢奉驅馳。首尾五年。往還三覲。道俗齊會。仂身供養。蒙示楞伽義云。此經唯心證了知。非文疏能解。咸亨五年二月。命玄賾等起塔。與門人運天然方石。累構嚴麗。月十四日。問。塔成未。奉答已了。便云。不可同佛涅槃之日。乃將宅為寺。又曰。如吾一生。教人無數。好者並亡。後傳吾道者。只可十耳。我與神秀。論楞伽經。玄理通快。必多利益。資州智詵。白松山劉主簿。兼有文性。莘州惠藏。隨州玄約。憶不見之。嵩山老安。深有道行。潞州法如韶州惠能揚州高麗僧智德。此並堪為人師。但一方人物。越州義方。仍便講說。又語

【現代漢語翻譯】現代漢語譯本：出自（某處）。其忍大師（指弘忍大師，禪宗五祖），安靜地端坐，不留下任何文字記錄，只是口頭傳授玄妙的道理，默默地傳給他人。世間流傳著一本名為《忍禪師說》的禪法書，那是錯誤的說法。根據安州壽山和尚，法號玄賾（Xuanze）所撰寫的《楞伽人法志》記載，大師俗家姓周，祖籍尋陽，隸屬於黃梅縣。父親早逝，他孝順地贍養母親。七歲時開始侍奉道信禪師（禪宗四祖）。自從出家后，便隱居在幽居寺。他的品行端正純潔，沉默寡言，遠離是非之地，內心融入於色空的境界。他努力勞作以提供供養，同修們都依賴他。他專注于調伏內心，大師獨自明瞭觀照的智慧。他認為一切言行都是道場，一切身口意行為都是佛事。靜與亂沒有分別，說話與沉默始終如一。當時四面八方的人都來請教，各宗派的老師也紛紛前來，他們空虛而來，充實而歸，每月都有成千上萬的人。大師一生不著文字，但所講的道理都符合玄妙的宗旨。當時荊州的神秀禪師（禪宗北宗創始人）欽佩大師的高尚品德，親自接受大師的囑託。玄賾在咸亨元年（公元670年）來到雙峰山，恭敬地接受教誨，盡心盡力地服侍了五年，期間往返三次。僧俗大眾聚集在一起，盡力供養。大師開示《楞伽經》的要義說：『這部經只能用心去證悟瞭解，不是文字註釋所能解釋的。』咸亨五年二月，大師命令玄賾等人建造佛塔，與門人一起搬運天然的方形石頭，建造得莊嚴華麗。十四日，大師問：『塔建好了嗎？』回答說：『已經建好了。』大師便說：『不能與佛陀涅槃的日子相同。』於是將自己的住宅改為寺廟。又說：『我一生教導的人無數，但好的都去世了。將來能傳承我道的人，只有十個左右。我與神秀討論《楞伽經》，玄妙的道理通暢明快，必定能帶來很多利益。』資州的智詵（Zhishen），白松山的劉主簿，兼有文才。莘州的惠藏（Huizang），隨州的玄約（Xuanyue），很久沒見面了。嵩山的老安（Lao An），有很深的道行。潞州的法如（Faru），韶州的惠能（Huineng，禪宗六祖），揚州的高麗僧人智德（Zhide），這些人都可以爲人師表，但只適合在一方教化。越州的義方（Yifang），仍然可以講經說法。』又說

【English Translation】 English version: It comes from (somewhere). The Great Master Ren (referring to Great Master Hongren, the Fifth Patriarch of Zen Buddhism), sat quietly in meditation, leaving no written records, but verbally transmitted the profound principles, silently passing them on to others. There is a Zen book circulating in the world called 'Sayings of Zen Master Ren,' which is a false statement. According to the 'Records of the Dharma Lineage of the Lankavatara' written by Reverend Xuanze (Xuanze) of Shoushan Temple in Anzhou, the Great Master's secular surname was Zhou, and his ancestral home was Xunyang, belonging to Huangmei County. His father passed away early, and he piously supported his mother. At the age of seven, he began serving Zen Master Daoxin (the Fourth Patriarch of Zen Buddhism). Since becoming a monk, he lived in seclusion at Youju Temple. His conduct was upright and pure, he was taciturn, staying away from places of right and wrong, and his mind was integrated into the realm of form and emptiness. He worked hard to provide offerings, and his fellow practitioners relied on him. He focused on taming his mind, and the master alone understood the wisdom of contemplation. He believed that all words and deeds were a place of practice, and all actions of body, speech, and mind were Buddhist activities. There was no difference between stillness and chaos, and speaking and silence were always one. At that time, people from all directions came to seek instruction, and teachers from various sects also came one after another. They came empty and returned full, with tens of thousands of people every month. The master never wrote anything in his life, but the principles he spoke of were in accordance with the profound purpose. At that time, Zen Master Shenxiu (founder of the Northern School of Zen Buddhism) of Jingzhou admired the master's noble character and personally received the master's entrustment. In the first year of Xianheng (670 AD), Xuanze came to Shuangfeng Mountain, respectfully received teachings, and served diligently for five years, traveling back and forth three times. Monks and laypeople gathered together, offering their utmost support. The master revealed the essence of the Lankavatara Sutra, saying: 'This sutra can only be understood through mental realization, not through textual commentary.' In the second month of the fifth year of Xianheng, the master ordered Xuanze and others to build a pagoda, and together with his disciples, they moved natural square stones, building it solemnly and beautifully. On the fourteenth day, the master asked: 'Is the pagoda finished?' The reply was: 'It is finished.' The master then said: 'It cannot be on the same day as the Buddha's Nirvana.' So he changed his residence into a temple. He also said: 'I have taught countless people in my life, but the good ones have all passed away. In the future, there will only be about ten people who can inherit my path. I discussed the Lankavatara Sutra with Shenxiu, and the profound principles were clear and smooth, which will surely bring many benefits.' Zhishen (Zhishen) of Zizhou, Liu Zhubu of Baisong Mountain, also has literary talent. Huizang (Huizang) of Xinzhou, Xuanyue (Xuanyue) of Suizhou, I haven't seen them for a long time. Lao An (Lao An) of Songshan has deep practice. Faru (Faru) of Luzhou, Huineng (Huineng, the Sixth Patriarch of Zen Buddhism) of Shaozhou, and the Korean monk Zhide (Zhide) of Yangzhou, these people can all be teachers, but they are only suitable for teaching in one area. Yifang (Yifang) of Yuezhou can still lecture on the sutras.' And said

玄賾曰。汝之兼行。善自保愛。吾涅槃后。汝與神秀。當以佛日再暉。心燈重照。其月十六日。問曰。汝今知我心不。玄賾奉答不知。大師乃將手撝十方。一一述所證心已。十六中。面南宴坐。閉目便終。春秋七十四。禮葬于馮茂山塔中。至今宛如平昔。范陽盧子產。于安州寺壁畫像。前兵部尚書隴西李迥秀為贊曰。猗歟上人。冥契道真。攝心絕智。高悟通神。無生證果。現滅同塵。今茲變易。何歲有鄰。大師云。有一口屋。滿中總是糞穢草土。是何物。又云。掃除卻糞穢草土並當盡。一物亦無。是何物。爾坐時平面端身正坐。寬放身心。盡空際遠看一字。自有次第。若初心人攀緣多。且向心中看一字。證後坐時。狀若曠野澤中。迥處獨一高山。山上露地坐。四顧遠看。無有邊畔。坐時滿世界。寬放身心。住佛境界。清凈法身。無有邊畔。其狀亦如是。又云。爾正證大法身時。阿誰見證。又云。有佛三十二相。瓶亦有三十二相不。住亦有三十二相不。乃至土木瓦石。亦有三十二相不。又將火著。一長一短並著。問若個長。若個短也。又見人然燈。及造作萬物。皆云。此人作夢作術也。或云。不造不作。物物皆是大般涅槃也。又云。了生即是無生法。非離生法有無生。龍樹云。諸法不自生。亦不從他生。不共不無因。是

【現代漢語翻譯】現代漢語譯本：玄賾說：『你兼修各種法門，要好好保重自己。我涅槃之後，你和神秀（Shenxiu）應當讓佛日的輝光再次照耀，讓心燈重新點亮。』在當月十六日，玄賾問道：『您現在知道我的心嗎？』玄賾回答說不知道。大師於是用手指向四面八方，一一陳述自己所證悟的心境。十六日中午，大師面向南方安詳地坐著，閉上眼睛就圓寂了，享年七十四歲。人們將他安葬在馮茂山塔中，至今他的遺體還宛如生前一樣。范陽的盧子產在安州寺廟的墻壁上畫了他的畫像，前兵部尚書隴西李迥秀為畫像題贊說：『啊，這位上人，與道真暗合，收攝心念，斷絕智巧，高妙的領悟通達神明。證悟了無生之果，示現的滅度與塵世相同。如今發生了這樣的變化，要到什麼時候才能再有這樣的人呢？』大師說：『有一間屋子，裡面堆滿了糞便、污穢和草土，這是什麼？』又說：『如果把糞便、污穢和草土都清除乾淨，什麼都沒有了，那又是什麼？』你們打坐的時候，要平視前方，端正身體，寬舒身心，盡力向空曠的遠處看一個字，自然會有次第。如果是初學者，攀緣心比較多，可以先向心中看一個字。證悟之後打坐時，要像在曠野沼澤中，獨自坐在高山上一樣，在山頂的空地上打坐，向四面八方遠望，沒有邊際。打坐時，要讓身心充滿整個世界，寬舒身心，安住在佛的境界中，清凈法身沒有邊際，狀態也應該是這樣。大師又說：『你真正證悟大法身的時候，是誰在見證？』又說：『佛有三十二相（Thirty-two marks of a Buddha），瓶子也有三十二相嗎？柱子也有三十二相嗎？乃至泥土、木頭、瓦片、石頭，也有三十二相嗎？』又將一長一短兩根木柴放在火上燒，問：『哪根長？哪根短？』又見到有人點燈，以及製造各種東西，都說：『這個人是在做夢，在變戲法。』或者說：『不造作，不製造，萬物都是大般涅槃（Mahaparinirvana）。』又說：『了達生就是無生之法，不是離開生法而有無生。』龍樹（Nagarjuna）說：『諸法不自生，也不從他生，不是共同產生，也不是沒有原因產生。』

【English Translation】 English version: Xuanze said, 'You practice various methods concurrently, take good care of yourself. After my Nirvana, you and Shenxiu (神秀) should let the sunlight of the Buddha shine again and relight the lamp of the mind.' On the sixteenth day of that month, Xuanze asked, 'Do you now know my mind?' Xuanze replied that he did not know. The master then pointed his hand in all directions, describing one by one the state of mind he had realized. On the sixteenth day at noon, the master sat peacefully facing south, closed his eyes, and passed away, at the age of seventy-four. People buried him in the pagoda of Fengmao Mountain, and to this day his remains are still as they were in life. Lu Zichan of Fanyang painted his portrait on the wall of Anzhou Temple, and Li Jiongxiu of Longxi, the former Minister of the Ministry of War, wrote a eulogy for the portrait, saying: 'Ah, this superior man, secretly in accord with the truth of the Tao, collects his mind, cuts off cleverness, and his sublime understanding penetrates the divine. He has realized the fruit of non-birth, and his manifested extinction is the same as the dust of the world. Now that such a change has occurred, when will there be another such person?' The master said, 'There is a house full of feces, filth, and weeds, what is it?' He also said, 'If the feces, filth, and weeds are all cleared away, and there is nothing left, then what is it?' When you meditate, you should look straight ahead, straighten your body, relax your mind and body, and try to look at a single character in the vast distance, and there will naturally be order. If you are a beginner and have many clinging thoughts, you can first look at a single character in your mind. When meditating after enlightenment, you should be like sitting alone on a high mountain in a wilderness swamp, sitting on the open ground on the top of the mountain, looking far in all directions, without boundaries. When meditating, you should fill the whole world with your mind and body, relax your mind and body, and dwell in the realm of the Buddha, the pure Dharma body without boundaries, and the state should be like this. The master also said, 'When you truly realize the great Dharma body, who is witnessing it?' He also said, 'The Buddha has thirty-two marks (三十二相), does a bottle also have thirty-two marks? Does a pillar also have thirty-two marks? Even mud, wood, tiles, and stones, do they also have thirty-two marks?' He also put two pieces of firewood, one long and one short, on the fire and asked, 'Which one is long? Which one is short?' He also saw people lighting lamps and making all kinds of things, and said, 'This person is dreaming, performing magic.' Or he said, 'Without creating or making, all things are the Great Nirvana (大般涅槃).' He also said, 'Understanding birth is the Dharma of non-birth, there is no non-birth apart from the Dharma of birth.' Nagarjuna (龍樹) said, 'All dharmas do not arise from themselves, nor do they arise from others, nor do they arise jointly, nor do they arise without a cause.'

故知無生。若法從緣生。是則無自性。若無自性者。云何有法。又云。虛空無中邊。諸佛身亦然。我印可汝了了見佛性處。是也。又云。汝正在寺中坐禪時。山林樹下。亦有汝身坐禪不。一切土木瓦石。亦能坐禪不。土木瓦石。亦能見色聞聲。著衣持缽不。楞伽經云。境界法身。是也。

第七。唐朝荊州玉泉寺大師。諱秀。安州壽山寺大師諱賾。洛州嵩山會善寺大師。諱安。此三大師。是則天大聖皇后。應天神龍皇帝。太上皇。前後為三主國師也。上忍大師授記云。後傳吾道。只可十耳。俱承忍禪師后。按安州壽山和上。撰楞伽佛人法志云。其秀禪師。俗姓李。汴州尉氏人。遠涉江上。尋思慕道。行至蘄州雙峰山忍禪師所。受得禪法。禪燈默照。言語道斷。心行處滅。不出文記。后居荊州玉泉寺。大足元年。召入東都。隨駕往來二京教授。躬為帝師。則天大聖皇后。問神秀禪師曰。所傳之法。誰家宗旨。答曰。稟蘄州東山法門。問。依何典誥。答曰。依文殊說般若經一行三昧。則天曰。若論修道。更不過東山法門。以秀是忍門人。便成口實也。應天神龍皇帝神龍元年三月十三日。敕。禪師跡遠俗塵。神遊物外。契無相之妙理。化有結之迷途。定水內澄。戒珠外徹。弟子歸心釋教。載佇津樑。冀啟法門。思逢道首

【現代漢語翻譯】現代漢語譯本因此可知萬法本無生。如果諸法是從因緣和合而生，那麼它就沒有自性。如果沒有自性，又怎麼會有法呢？又說，虛空沒有邊際，諸佛的法身也是如此。我印證你已經清楚地見到了佛性。就是這樣。又說，你正在寺廟裡坐禪的時候，山林樹下，也有你的身體在坐禪嗎？一切的土木瓦石，也能坐禪嗎？土木瓦石，也能見色聞聲，穿衣持缽嗎？《楞伽經》（Laṅkāvatāra Sūtra）說，境界即是法身。就是這個意思。

第七，唐朝荊州玉泉寺的大師，法號是秀（Shénxiù）。安州壽山寺的大師，法號是賾（Zé）。洛州嵩山會善寺的大師，法號是安（Ān）。這三位大師，是則天大聖皇后（Empress Wu Zetian），應天神龍皇帝（Emperor Zhongzong），太上皇（Retired Emperor）前後三位皇帝所尊奉的國師。上忍大師（Daman Hongren）授記說，將來傳承我的道，只有十個人而已。他們都繼承了忍禪師（Daman Hongren）的禪法。根據安州壽山和尚（Zé）所撰寫的《楞伽佛人法志》記載，秀禪師，俗姓李，是汴州尉氏人。他遠涉江上，尋思慕道，來到蘄州雙峰山忍禪師處，得到了禪法。禪燈默照，言語道斷，心行處滅，不著于文字記載。後來居住在荊州玉泉寺。大足元年，被召入東都（Luoyang）。跟隨皇帝往來於二京（長安和洛陽）教授佛法，親自擔任帝師。則天大聖皇后問神秀禪師說，您所傳的法，是哪家的宗旨？回答說，稟承蘄州東山法門。問，依據什麼經典？回答說，依據《文殊說般若經》（Mañjuśrībodhisattvacaryāvatāra-sūtra）的一行三昧。則天說，如果論修道，再沒有超過東山法門的了。因為秀是忍門人，就成了事實。應天神龍皇帝在神龍元年三月十三日下敕，禪師的軌跡遠離世俗塵埃，精神遨遊於物外，契合了無相的微妙真理，教化那些被有相所迷惑的人。禪定如止水般澄澈，戒行如明珠般內外透亮。弟子們歸心於佛教，正等待著您來做渡河的橋樑，希望開啟佛法之門，渴望遇到有道之士。

【English Translation】 English version Therefore, know that all dharmas are without origination. If dharmas arise from conditions, then they have no self-nature. If there is no self-nature, how can there be dharmas? Furthermore, it is said, 'Space has no middle or edge; the bodies of all Buddhas are also like this.' I endorse that you have clearly seen the Buddha-nature. That is it. It is also said, 'When you are sitting in meditation in the temple, are there also your bodies sitting in meditation under the mountains and forests? Can all earth, wood, tiles, and stones also sit in meditation? Can earth, wood, tiles, and stones also see forms, hear sounds, wear robes, and carry alms bowls?' The Laṅkāvatāra Sūtra says, 'The realm is the Dharma-body.' That is the meaning.

Seventh, the great master of Yuquan Temple (Yuquan Sì) in Jingzhou (Jing Prefecture) of the Tang Dynasty, his dharma name was Shénxiù (Shénxiù). The great master of Shoushan Temple (Shoushan Sì) in Anzhou (An Prefecture), his dharma name was Zé (Zé). The great master of Huishan Temple (Huishan Sì) in Songshan (Mount Song) of Luozhou (Luo Prefecture), his dharma name was Ān (Ān). These three great masters were the national teachers revered by Empress Wu Zetian (Empress Wu Zetian), Emperor Zhongzong (Emperor Zhongzong) of the Yingtian Shenlong era, and the Retired Emperor (Retired Emperor). Great Master Daman Hongren (Daman Hongren) prophesied, 'In the future, only ten people can inherit my Way.' They all inherited the Chan teachings of Chan Master Hongren (Daman Hongren). According to the 'Records of the Dharma Lineage of the Buddha-People of the Laṅkāvatāra' written by the monk Zé (Zé) of Shoushan Temple (Shoushan Sì) in Anzhou (An Prefecture), Chan Master Shénxiù (Shénxiù), whose lay surname was Li, was a native of Weishi in Bianzhou (Bian Prefecture). He traveled far across the river, seeking and longing for the Way, and came to Chan Master Hongren (Daman Hongren) at Shuangfeng Mountain (Shuangfeng Shan) in Qizhou (Qi Prefecture), where he received the Chan teachings. The Chan lamp silently illuminates, words are cut off, the activity of the mind ceases, and it is not recorded in writing. Later, he resided at Yuquan Temple (Yuquan Sì) in Jingzhou (Jing Prefecture). In the first year of the Dazu era, he was summoned to the Eastern Capital (Luoyang). He followed the emperor back and forth between the two capitals (Chang'an and Luoyang), teaching the Dharma and personally serving as the emperor's teacher. Empress Wu Zetian (Empress Wu Zetian) asked Chan Master Shénxiù (Shénxiù), 'What is the lineage of the Dharma you transmit?' He replied, 'It is based on the East Mountain Dharma Gate of Qizhou (Qi Prefecture).' She asked, 'What scriptures do you rely on?' He replied, 'I rely on the Samadhi of One Practice in the Mañjuśrībodhisattvacaryāvatāra-sūtra (Mañjuśrībodhisattvacaryāvatāra-sūtra).' Zetian (Empress Wu Zetian) said, 'If we are talking about cultivating the Way, there is nothing better than the East Mountain Dharma Gate.' Because Shénxiù (Shénxiù) was a disciple of Hongren (Daman Hongren), it became a fact. On the thirteenth day of the third month of the first year of the Shenlong era, Emperor Zhongzong (Emperor Zhongzong) of the Yingtian Shenlong era issued an edict, 'The traces of the Chan master are far from the dust of the world, and his spirit roams beyond material things. He is in harmony with the subtle truth of non-form and transforms those who are deluded by form. His meditation is as clear as still water, and his precepts are as bright as pearls, shining inside and out. His disciples return to the teachings of Buddhism and are waiting for you to be the bridge to cross the river, hoping to open the door of the Dharma and longing to meet a person of the Way.'

。禪師昨欲歸本州者。不須。幸副翹仰之懷。勿滯枌榆之戀。遣書示意。指不多雲。禪師二帝欽承。兩京開化。朝野蒙益。度人無數。敕于本生大村李為置報恩寺。以神龍二年二月二十八日。不疾宴坐。遺囑三字云。屈曲直。便終東都天宮寺。春秋一百餘歲。合城四眾。廣飾宮幢。禮葬龍門山。駙馬公主。咸設祭文。敕故秀禪師。妙識外融。靈機內徹。探不二之奧。獨得髻珠。守真一之門。孤懸心鏡。至靈應物。色會神明。無為自居。塵清累遣。其頤轉慕。精爽日聰。方將洞前識之玄微。導群生之耳目。不意大悲同體。委化從權。一傷泥日之論。長想意傳之教雖理絕名相。無待于追崇。而念切師資。愿存於榮飾。可贈為大通禪師。又敕宜差太子洗馬盧正權。充使送至荊州。安置度門人。寺額亦付正權。將回日奏聞。門人讚曰。至矣我師。道窮真諦。清凈解脫。圓明實際。演無上道。開無上惠。跡泯一心。心忘三世。假言顯理。順理而契。長為法舟。濟何所濟。大師云。涅槃經說善解一字。名曰律師。文出經中證在中內。又云。此心有心不。心是何心。又云。見色有色不。色是何色。又云。汝聞打鐘聲打時有。未打時有。聲是何聲。又云。打鐘聲。只在寺內有。十方世界亦有鐘聲不。又云。身滅影不滅。橋流水不流。我

之道法。總會歸體用兩字。亦曰。重玄門。亦曰轉法輪。亦曰道果。又云。未見時見。見時見更見。又云。瓔珞經云。菩薩照寂佛寂照。又云。芥子入須彌。須彌入芥子也。又見飛鳥過。問云。是何物。又云。汝向了𠄏樹枝頭坐禪去時得不。又云。汝直入壁中過得不。又云。涅槃經說。有無邊身菩薩。從東方來。菩薩身既無邊際。云何更從東方來。何故不從西方來。南方北方來。可即不得也。第八唐朝洛州嵩高山普寂禪師。嵩山敬賢禪師。長安蘭山義福禪師。藍田玉山惠福禪師。並同一師學法侶應行。俱承大通和上后。少小出家。清凈戒行。尋師問道。遠訪禪門。行至荊州玉泉寺。遇大通和上諱秀。蒙授禪法。諸師等奉事大師十有餘年。豁然自證。禪珠獨照。大師付囑普寂。敬賢。義福。惠福等。照世炬燈。傳頗梨大鏡。天下坐禪人。嘆四個禪師曰。法山凈。法海清。法鏡朗。法燈明。宴坐名山。澄神邃谷。德冥性海。行茂禪枝。清凈無為。蕭然獨步。禪燈默照。學者皆證佛心也。自宋朝以來。大德禪師。代代相承。起自宋求那跋陀羅三藏。歷代傳燈。至於唐朝總八代。得道獲果。有二十四人也。