X63n1219_達磨大師悟性論
卍新續藏第 63 冊 No. 1219 達磨大師悟性論
No. 1219
達磨大師悟性論
夫道者。以寂滅為體。修者。以離相為宗。故經云。寂滅是菩提。滅諸相故。佛者覺也。人有覺心。得菩提道。故名為佛。經云。離一切諸相。即名諸佛。是知有相是無相之相。不可以眼見。唯可以智知。若聞此法者。生一念信心。此人以發大乘超三界。三界者。貪嗔癡是。返貪嗔癡。為戒定慧。即名超三界。然貪嗔癡亦無實性。但據眾生而言矣。若能返照。了了見貪嗔癡性即是佛性。貪嗔癡外。更無別有佛性。經云。諸佛從本來。常處於三毒。長養于白法。而成於世尊三毒者。貪嗔癡也。言大乘最上乘者。皆是菩薩所行之處。無所不乘。亦無所乘。終日乘未嘗乘。此為佛乘。經云。無乘為佛乘也。若人知六根不實。五蘊假名。遍體求之。必無定處。當知此人解佛語。經云。五蘊窟宅名禪院。內照開解。即大乘門。可不明哉。不憶一切法。乃名為禪定。若了此言者。行住坐臥皆禪定。知心是空。名為見佛。何以故。十方諸佛皆以無心。不見於心。名為見佛。捨身不吝。名大布施。離諸動定。名大坐禪。何以故。凡夫一向動。小乘一向定。謂出過凡夫小乘之坐禪。名大坐禪。若作此會者。一切諸
【現代漢語翻譯】 現代漢語譯本 《達磨大師悟性論》
夫「道」的本體是寂滅。修行的人，以離一切表相為宗旨。所以佛經上說：『寂滅就是菩提（覺悟），因為滅除了一切表相。』佛，就是覺悟。人有了覺悟之心，就能證得菩提之道，所以稱為佛。佛經上說：『離開一切表相，就叫做諸佛。』由此可知，有表相其實是無表相的表相，不能用眼睛去看，只能用智慧去了解。如果有人聽聞此法，生起一念信心，這個人就已經發起了大乘之心，超越了三界（欲界、色界、無色界）。所謂三界，就是貪、嗔、癡。轉化貪、嗔、癡為戒、定、慧，就叫做超越三界。然而，貪、嗔、癡也沒有真實的自性，只是針對眾生而言。如果能夠反觀自照，清清楚楚地見到貪、嗔、癡的本性，那就是佛性。在貪、嗔、癡之外，再沒有其他的佛性。佛經上說：『諸佛從本來，常處於三毒（貪、嗔、癡），在三毒中滋長善法，最終成就為世尊。』所謂大乘、最上乘，都是菩薩所行之處，無所不乘，也無所乘，終日乘卻好像未曾乘過，這就是佛乘。佛經上說：『無乘就是佛乘。』如果有人知道六根（眼、耳、鼻、舌、身、意）不真實，五蘊（色、受、想、行、識）是虛假的名稱，遍身尋覓也找不到一個固定的地方，就應當知道這個人理解了佛的語言。佛經上說：『五蘊的住所叫做禪院，向內觀照開啟理解，就是大乘之門。』這難道還不明白嗎？不憶念一切法，就叫做禪定。如果明白了這句話，那麼行、住、坐、臥都是禪定。知道心是空性的，就叫做見佛。為什麼呢？十方諸佛都是以無心為心，不見心，就叫做見佛。捨棄身體而不吝惜，叫做大布施。離開一切動和定，叫做大坐禪。為什麼呢？凡夫總是向外動，小乘總是向內定，所謂超出凡夫和小乘的坐禪，就叫做大坐禪。如果能這樣理解，那麼一切諸
【English Translation】 English version The Enlightenment Treatise of Bodhidharma
The substance of the 『Tao』 (path, truth) is quiescence and extinction. The practice is based on detachment from all forms. Therefore, the sutra says: 『Quiescence and extinction is Bodhi (enlightenment), because all forms are extinguished.』 Buddha means enlightenment. When a person has an enlightened mind, he attains the path of Bodhi, hence he is called a Buddha. The sutra says: 『To be detached from all forms is to be called all Buddhas.』 Thus, it is known that form is the form of no-form, which cannot be seen with the eyes but can only be known with wisdom. If one hears this Dharma (teaching) and generates a single thought of faith, this person has already initiated the Mahayana (Great Vehicle) and transcended the Three Realms (desire realm, form realm, formless realm). The Three Realms are greed, anger, and ignorance. Transforming greed, anger, and ignorance into precepts, concentration, and wisdom is called transcending the Three Realms. However, greed, anger, and ignorance have no real nature; they are only spoken of in relation to sentient beings. If one can reflect inwardly and clearly see the nature of greed, anger, and ignorance, that is Buddha-nature. Outside of greed, anger, and ignorance, there is no other Buddha-nature. The sutra says: 『All Buddhas from the beginning are constantly in the Three Poisons (greed, anger, ignorance), nourished by white Dharma (pure teachings), and thus become World Honored Ones.』 The so-called Mahayana and Supreme Vehicle are all places where Bodhisattvas practice, riding on everything and riding on nothing, riding all day long as if never having ridden. This is the Buddha Vehicle. The sutra says: 『No vehicle is the Buddha Vehicle.』 If one knows that the six senses (eye, ear, nose, tongue, body, mind) are unreal and the five aggregates (form, feeling, perception, volition, consciousness) are false names, and searches throughout the body without finding a fixed place, then one should know that this person understands the Buddha's words. The sutra says: 『The dwelling of the five aggregates is called the Zen (meditation) temple. Inwardly illuminating and opening understanding is the gate of the Mahayana.』 Is this not clear? Not remembering all Dharmas is called Samadhi (meditative concentration). If one understands these words, then walking, standing, sitting, and lying down are all Samadhi. Knowing that the mind is empty is called seeing the Buddha. Why? All Buddhas of the ten directions take no-mind as their mind. Not seeing the mind is called seeing the Buddha. Giving up the body without stinginess is called great generosity. Being detached from all movement and stillness is called great Zazen (seated meditation). Why? Ordinary people are always moving outwards, and Hinayana (Small Vehicle) practitioners are always fixed inwards. What is called surpassing the Zazen of ordinary people and Hinayana practitioners is called great Zazen. If one can understand in this way, then all
相不求自解。一切諸病不治自差。此皆大禪定力。凡將心求法者為迷。不將心求法者為悟。不著文字名解脫。不染六塵名護法。出離生死名出家。不受後有名得道。不生妄想名涅槃。不處無明為大智慧。無煩惱處名般涅槃。無心相處名為彼岸。迷時有此岸。若悟時無此岸。何以故。為凡夫一向住此。若覺最上乘者。心不住此。亦不住彼。故能離於此彼岸也。若見彼岸異於此岸。此人之心。已得無禪定。煩惱名眾生。悟解名菩提。亦不一不異。只隔具迷悟耳。迷時有世間可出。悟時無世間可出。平等法中。不見凡夫異於聖人。經云。平等法者。凡夫不能入。聖人不能行。平等法者。唯有大菩薩。與諸佛如來行也。若見生異於死。動異於靜。皆名不平等。不見煩惱異於涅槃。是名平等。何以故。煩惱與涅槃。同是一性空故。是以小乘人妄斷煩惱。妄入涅槃。為涅槃所滯。菩薩知煩惱性空。即不離空。故常在涅槃。涅槃者。涅而不生。槃而不死。出離生死。出般涅槃。心無去來。即入涅槃。是知涅槃即是空心。諸佛入涅槃者。為在無妄想處。菩薩入道場者。即是無煩惱處。空閑處者。即是無貪嗔癡也。貪為欲界。嗔為色界。癡為無色界。若一念心生。即入三界。一念心滅。即出三界。是知三界生滅。萬法有無。皆由一心。凡
【現代漢語翻譯】 現代漢語譯本 相不求自解：表象無需刻意尋求，自然會消解。一切諸病不治自差：一切疾病無需治療，自然會痊癒。此皆大禪定力：這都是大禪定的力量。 凡將心求法者為迷：凡是用心去尋求佛法的人，是迷惑的。不將心求法者為悟：不用心去尋求佛法的人，是覺悟的。不著文字名解脫：不執著于文字，就叫做解脫。不染六塵名護法：不被六塵污染，就叫做護法。出離生死名出家：脫離生死輪迴，就叫做出家。不受後有名得道：不再承受未來的果報，就叫做得道。不生妄想名涅槃（Nirvana）：不產生虛妄的念頭，就叫做涅槃。 不處無明為大智慧：不處於無明之中，就是大智慧。無煩惱處名般涅槃（Parinirvana）：沒有煩惱的地方，就叫做般涅槃。無心相處名為彼岸：沒有心念執著的地方，就叫做彼岸。迷時有此岸：迷惑的時候，有此岸。若悟時無此岸：如果覺悟的時候，就沒有此岸。何以故：為什麼呢？為凡夫一向住此：因為凡夫一直執著於此岸。若覺最上乘者：如果覺悟到最上乘佛法的人，心不住此：心不住在此岸，亦不住彼：也不住在彼岸，故能離於此彼岸也：所以能夠脫離此岸和彼岸。 若見彼岸異於此岸：如果認為彼岸不同於此岸，此人之心：這個人的心，已得無禪定：已經失去了禪定。煩惱名眾生：煩惱就叫做眾生。悟解名菩提（Bodhi）：覺悟理解就叫做菩提。亦不一不異：煩惱和菩提也不完全相同，也不完全相異，只隔具迷悟耳：只是隔著迷惑和覺悟而已。迷時有世間可出：迷惑的時候，有世間可以出離。悟時無世間可出：覺悟的時候，沒有世間可以出離。平等法中：在平等的佛法中，不見凡夫異於聖人：看不到凡夫不同於聖人。經云：經書上說，平等法者：所謂的平等之法，凡夫不能入：凡夫不能進入，聖人不能行：聖人也不能執著于修行。平等法者：所謂的平等之法，唯有大菩薩：只有大菩薩，與諸佛如來行也：和諸佛如來才能真正地行持。 若見生異於死：如果認為生不同於死，動異於靜：動不同於靜，皆名不平等：都叫做不平等。不見煩惱異於涅槃：如果看不到煩惱不同於涅槃，是名平等：這就叫做平等。何以故：為什麼呢？煩惱與涅槃：因為煩惱和涅槃，同是一性空故：本質上都是空性。是以小乘人妄斷煩惱：因此小乘修行人妄圖斷除煩惱，妄入涅槃：妄圖進入涅槃，為涅槃所滯：反而被涅槃所束縛。菩薩知煩惱性空：菩薩知道煩惱的本質是空性，即不離空：就不離開空性，故常在涅槃：所以常常安住在涅槃之中。涅槃者：所謂的涅槃，涅而不生：是寂滅而不生，槃而不死：是寂靜而不死。出離生死：是脫離生死輪迴，出般涅槃：也是脫離般涅槃。心無去來：心沒有來去，即入涅槃：就是進入涅槃。是知涅槃即是空心：所以要知道涅槃就是空性之心。諸佛入涅槃者：諸佛進入涅槃，為在無妄想處：是因為安住在沒有虛妄念頭的地方。菩薩入道場者：菩薩進入道場，即是無煩惱處：就是安住在沒有煩惱的地方。空閑處者：所謂的空閑之處，即是無貪嗔癡也：就是沒有貪婪、嗔恨和愚癡的地方。貪為欲界：貪婪是欲界，嗔為：嗔恨是，癡為無：愚癡是無。若一念心生：如果一個念頭產生，即入三界：就進入三界。一念心滅：如果一個念頭滅除，即出三界：就脫離三界。是知三界生滅：所以要知道三界的生滅，萬法有無：萬法的存在與不存在，皆由一心：都由一心所決定。凡 （註：由於原文部分內容缺失，**部分無法翻譯。）
【English Translation】 English version Appearance doesn't need to be sought for self-resolution: Appearances do not need to be deliberately sought; they will naturally dissolve. All illnesses heal themselves without treatment: All illnesses will heal naturally without treatment. All of this is the power of great Samadhi (deep meditative state). Those who seek the Dharma (Buddhist teachings) with the mind are deluded: Those who use the mind to seek the Dharma are deluded. Those who do not seek the Dharma with the mind are enlightened: Those who do not use the mind to seek the Dharma are enlightened. Non-attachment to words is called liberation: Non-attachment to words is called liberation. Non-contamination by the six dusts is called protecting the Dharma: Non-contamination by the six sense objects is called protecting the Dharma. Leaving birth and death is called leaving home: Escaping the cycle of birth and death is called leaving home. Not receiving future existence is called attaining the Way: Not receiving future retribution is called attaining the Way. Not generating deluded thoughts is called Nirvana (state of enlightenment): Not generating false thoughts is called Nirvana. Not dwelling in ignorance is great wisdom: Not dwelling in ignorance is great wisdom. The place without afflictions is called Parinirvana (final Nirvana): The place without afflictions is called Parinirvana. The place without mental appearances is called the other shore: The place without mental attachments is called the other shore. In delusion, there is this shore: In delusion, there is this shore. If enlightened, there is no this shore: If enlightened, there is no this shore. Why? Because ordinary people always dwell here: Because ordinary people are always attached to this shore. If one awakens to the supreme vehicle: If one awakens to the supreme vehicle of Buddhism, the mind does not dwell here: the mind does not dwell on this shore, nor does it dwell there: nor does it dwell on the other shore, therefore, one can leave this shore and the other shore: therefore, one can leave this shore and the other shore. If one sees the other shore as different from this shore: If one sees the other shore as different from this shore, this person's mind: this person's mind, has no Samadhi: has no Samadhi. Afflictions are called sentient beings: Afflictions are called sentient beings. Awakening and understanding are called Bodhi (enlightenment): Awakening and understanding are called Bodhi. They are neither the same nor different: Afflictions and Bodhi are neither completely the same nor completely different, separated only by delusion and enlightenment: separated only by delusion and enlightenment. In delusion, there is a world to leave: In delusion, there is a world to leave. In enlightenment, there is no world to leave: In enlightenment, there is no world to leave. In the Dharma of equality: In the Dharma of equality, one does not see ordinary people as different from sages: one does not see ordinary people as different from sages. The Sutra says: The Sutra says, the Dharma of equality: the so-called Dharma of equality, ordinary people cannot enter: ordinary people cannot enter, sages cannot practice: sages cannot cling to practice. The Dharma of equality: The so-called Dharma of equality, only great Bodhisattvas: only great Bodhisattvas, and all Buddhas Tathagatas practice it: and all Buddhas Tathagatas can truly practice it. If one sees birth as different from death: If one sees birth as different from death, movement as different from stillness: movement as different from stillness, all are called unequal: all are called unequal. If one does not see afflictions as different from Nirvana: If one does not see afflictions as different from Nirvana, this is called equality: this is called equality. Why? Afflictions and Nirvana: Because afflictions and Nirvana, are the same empty nature: are the same empty nature. Therefore, Hinayana practitioners wrongly cut off afflictions: Therefore, Hinayana practitioners wrongly try to cut off afflictions, wrongly enter Nirvana: wrongly try to enter Nirvana, and are hindered by Nirvana: and are hindered by Nirvana. Bodhisattvas know that the nature of afflictions is empty: Bodhisattvas know that the nature of afflictions is empty, so they do not leave emptiness: so they do not leave emptiness, therefore, they are always in Nirvana: therefore, they are always in Nirvana. Nirvana: Nirvana, is extinguished without birth: is extinguished without birth, and quiescent without death: and quiescent without death. Leaving birth and death: Leaving birth and death, is also leaving Parinirvana: is also leaving Parinirvana. The mind has no coming or going: The mind has no coming or going, and enters Nirvana: and enters Nirvana. Therefore, know that Nirvana is the empty mind: Therefore, know that Nirvana is the empty mind. When Buddhas enter Nirvana: When Buddhas enter Nirvana, it is because they are in a place without deluded thoughts: it is because they are in a place without deluded thoughts. When Bodhisattvas enter the Bodhimanda (place of enlightenment): When Bodhisattvas enter the Bodhimanda, it is because they are in a place without afflictions: it is because they are in a place without afflictions. A vacant place: A vacant place, is a place without greed, anger, and ignorance: is a place without greed, anger, and ignorance. Greed is the desire realm: Greed is the desire realm, anger is : Anger is , ignorance is no : Ignorance is no . If one thought arises: If one thought arises, one enters the three realms: one enters the three realms. If one thought ceases: If one thought ceases, one leaves the three realms: one leaves the three realms. Therefore, know that the arising and ceasing of the three realms: Therefore, know that the arising and ceasing of the three realms, the existence and non-existence of all dharmas: the existence and non-existence of all dharmas, are all determined by one mind: are all determined by one mind. All (Note: Due to missing content in the original text, the ** parts cannot be translated.)
言一法者。似破瓦石竹木無情之物。若知心是假名。無有實體。即知自家之心亦是非有。亦是非無。何以故。凡夫一向生心。名為有。小乘一向滅心。名為無。菩薩與佛。未曾生心。未曾滅心。名為非有非無心。非有非無心。此名為中道。是知持心學法。則心法俱迷。不持心學法。則心法俱悟。凡迷者迷於悟。悟者悟于迷。正見之人。知心空無。即超迷悟。無有迷悟。始名正解正見。色不自色。由心故色。心不自心。由色故心。是知心色兩相俱生滅。有者有于無。無者無于有。是名真見。夫真見者。無所不見。亦無所見。見滿十方。未曾有見。何以故。無所見故。見無見故。見非見故。凡夫所見。皆名妄想。若寂滅無見。始名真見。心境相對。見生於中。若內不起心。則外不生境。境心俱凈。乃名為真見。作此解時。乃名正見。不見一切法。乃名得道。不解一切法。乃名解法。何以故。見與不見。俱不見故。解與不解。俱不解故。無見之見。乃名真見。無解之解。乃名大解。夫正見者。非直見於見。亦乃見於不見。真解者。非直解于解。亦乃解于無解。凡有所解。皆名不解。無所解者。始名正解。解與不解。俱非解也。經云。不捨智慧名愚癡。以心為空。解與不解俱是真。以心為有。解與不解俱是妄。若解時法逐人。
若不解時人逐法。若法逐於人。則非法成法。若人逐於法。則法成非法。若人逐於法。則法皆妄。若法逐於人。則法皆真。是以聖人亦不將心求法。亦不將法求心。亦不將心求心。亦不將法求法。所以心不生法。法不生心。心法兩寂。故常為在定。眾生心生則佛法滅。眾生心滅則佛法生。心生則真法滅。心滅則真法生。已知一切法各各不相屬。是名得道人。知心不屬一切法。此人常在道場。迷時有罪。解時無罪。何以故。罪性空故。若迷時無罪見罪。若解時即罪非罪。何以故。罪無處所故。經云。諸法無性。真用莫疑。疑即成罪。何以故。罪因疑惑而生。若作此解者。前世罪業即為消滅。迷時六識五陰皆是煩惱生死法。悟時六識五陰皆是涅槃無生死法。修道人不外求道。何以故。知心是道。若得心時。無心可得。若得道時。無道可得。若言將心求道得者。皆名邪見。迷時有佛有法。悟無佛無法。何以故。悟即是佛法。夫修道者。身滅道成。亦如甲折樹。生此業報身。唸唸無常。無一定法。但隨念修之。亦不得厭生死。亦不得愛生死。但唸唸之中。不得妄想。則生證有餘涅槃。死入無生法忍。眼見色時。不染於色。耳聞聲時。不染于聲。皆解脫也。眼不著色。眼為禪門。耳不著聲。耳為禪門。總而言。見色有見色性不著
。常解脫。見色相者常繫縛。不為煩惱所繫縛者。即名解脫。更無別解脫。善觀色者。色不生心。心不生色。即色與心俱清凈。無妄想時。一心是一佛國。有妄想時。一心是一地獄。眾生造作妄想。以心生心。故常在地獄。菩薩觀察妄想。不以心生心。常在佛國。若不以心生心。則心心入空。唸唸歸靜。從一佛國。至一佛國。若以心生心。則心心不靜。唸唸歸動。從一地獄。歷一地獄。若一念心起。則有善惡二業。有天堂地獄。若一念心不起。即無善惡二業。亦無天堂地獄。為體非有非無。在凡即有。在聖即無。聖人無其心。故胸臆空洞。與天同量。此已下並是大道中證。非小乘及凡夫境界也。心得涅槃時。即不見有涅槃。何以故。心是涅槃。若心外更見涅槃。此名著邪見也。一切煩惱為如來種心。為因煩惱而得智慧。只可道煩惱生如來。不可得道煩惱是如來。故身心為田疇。煩惱為種子。智慧為萠牙。如來喻于谷也。佛在心中。如香在樹中。煩惱若盡。佛從心出。朽腐若盡。香從樹出。即知樹外無香。心外無佛。若樹外有香。即是他香。心外有佛。即是佗佛。心中有三毒者。是名國土穢惡。心中無三毒者。是名國土清凈。經云。若使國土不凈。穢惡充滿。諸佛世尊于中出者。無有此事。不凈穢惡者。即無明三毒是。
【現代漢語翻譯】 現代漢語譯本： 常得解脫。見到色相的人常常被束縛。不被煩惱所束縛的人，就叫做解脫，沒有其他的解脫。善於觀察色的人，色不生心，心不生色，這樣色和心都清凈。沒有妄想的時候，一心就是一個佛國；有妄想的時候，一心就是一個地獄。眾生製造妄想，以心生心，所以常常在地獄。菩薩觀察妄想，不以心生心，常常在佛國。如果不以心生心，那麼心心入空，唸唸歸於平靜，從一個佛國到達另一個佛國。如果以心生心，那麼心心不得平靜，唸唸歸於動盪，從一個地獄經歷另一個地獄。如果一個念頭生起，那麼就有善惡兩種業，有天堂地獄；如果一個念頭不起，就沒有善惡兩種業，也沒有天堂地獄。它的本體非有非無，在凡人就是有，在聖人就是無。聖人沒有那種心，所以胸懷空曠，與天同量。這以下都是大道中的證悟，不是小乘和凡夫的境界。 心得到涅槃（Nirvana，佛教術語，指解脫）的時候，就看不見有涅槃。為什麼呢？因為心就是涅槃。如果心外還看到涅槃，這就叫做執著邪見。一切煩惱是如來（Tathagata，佛的稱號之一）的種子，因為煩惱而得到智慧。只能說煩惱生出如來，不能說煩惱就是如來。所以身心是田地，煩惱是種子，智慧是萌芽，如來比喻為穀物。佛在心中，就像香在樹中，煩惱如果盡了，佛就從心中出來；朽腐如果盡了，香就從樹中出來。就知道樹外沒有香，心外沒有佛。如果樹外有香，那就是其他的香；心外有佛，那就是其他的佛。心中有三毒（指貪嗔癡）的人，這叫做國土污穢；心中沒有三毒的人，這叫做國土清凈。《經》中說，『如果國土不凈，污穢充滿，諸佛世尊（Buddha-Lokadhatu，對佛的尊稱）從中出現，沒有這件事。』不凈污穢，就是無明（Avidya，佛教術語，指對事物真相的迷惑）三毒。
【English Translation】 English version: One is constantly liberated. Those who see forms are constantly bound. One who is not bound by afflictions is called liberated; there is no other liberation. One who observes forms well, form does not give rise to mind, and mind does not give rise to form. Thus, both form and mind are pure. When there are no delusive thoughts, one mind is a Buddha-land; when there are delusive thoughts, one mind is a hell. Sentient beings create delusive thoughts, using mind to generate mind, so they are constantly in hell. Bodhisattvas observe delusive thoughts, not using mind to generate mind, so they are constantly in a Buddha-land. If one does not use mind to generate mind, then mind after mind enters emptiness, thought after thought returns to stillness, going from one Buddha-land to another Buddha-land. If one uses mind to generate mind, then mind after mind is not still, thought after thought returns to movement, going from one hell to another hell. If one thought arises, then there are good and evil karmas, and there are heavens and hells. If one thought does not arise, then there are no good or evil karmas, and there are no heavens or hells. Its essence is neither existent nor nonexistent; in ordinary beings, it exists; in sages, it does not exist. Sages have no such mind, so their hearts are empty and vast, equal to the heavens. What follows below are all realizations in the Great Way, not the realm of the Small Vehicle or ordinary people. When the mind attains Nirvana (Nirvana, a Buddhist term referring to liberation), one does not see Nirvana. Why? Because the mind is Nirvana. If one sees Nirvana outside the mind, this is called clinging to wrong views. All afflictions are the seed of the Tathagata (Tathagata, one of the titles of the Buddha), because of afflictions one obtains wisdom. One can only say that afflictions give rise to the Tathagata, one cannot say that afflictions are the Tathagata. Therefore, the body and mind are the field, afflictions are the seed, wisdom is the sprout, and the Tathagata is likened to grain. The Buddha is in the mind, like fragrance in a tree. If afflictions are exhausted, the Buddha emerges from the mind; if decay is exhausted, fragrance emerges from the tree. Then one knows that there is no fragrance outside the tree, and no Buddha outside the mind. If there is fragrance outside the tree, then it is another fragrance; if there is a Buddha outside the mind, then it is another Buddha. Those whose minds have the three poisons (referring to greed, hatred, and delusion) are said to have a defiled land; those whose minds have no three poisons are said to have a pure land. The Sutra says, 'If the land is not pure, filled with defilement, and the Buddhas-Lokadhatu (Buddha-Lokadhatu, an honorific title for the Buddha) appear from within it, there is no such thing.' Impure defilement is ignorance (Avidya, a Buddhist term referring to delusion about the true nature of things) and the three poisons.
諸佛世尊者。即清凈覺悟心是。一切言語無非佛法。若能無其所言。而盡日言是道。若能有其所言。即終日默而非道。是故如來言不乘默。默不乘言。言不離默。悟此言默者。皆在三昧。若知時而言。言亦解脫。若不知時而默。默亦繫縛。是故言若離相。言亦名解脫。默若著相。默即是繫縛。夫文字者。本性解脫。文字不能就係縛。繫縛自本來未就文字。法無高下。若見高下非法也。非法為筏。是法為人筏者。人乘其筏者。即得渡于非法。則是法也。若世俗言。即有男女貴賤。以道言之。即無男女貴賤。以是天女悟道。不變女形。車匿解真。寧移賤稱乎。此蓋非男女貴賤。皆由一相也。天女於十二年中求女相。了不可得。即知於十二年中求男相。亦不可得。十二年者。即十二入是也。離心無佛。離佛無心。亦如離水無冰。亦如離冰無水。凡言離心者。非是遠離於心。但使不著心相。經云。不見相名為見佛。即是離心相也。離佛無心者。言佛從心出。心能生佛。然佛從心生。而心未嘗生於佛。亦如魚生於水。水不生於魚。欲觀于魚。未見魚。而先見水。欲觀佛者。未見佛。而先見心。即知已見魚者忘於水。已見佛者忘於心。若不忘於心。尚為心所惑。若不忘於水。尚被水所迷。眾生與菩提。亦如冰之與水。為三毒所燒。
【現代漢語翻譯】 現代漢語譯本 諸佛世尊，他們的本質就是清凈覺悟的心。一切言語都無非是佛法。如果能夠做到心中沒有所說之念，那麼整天說話也是符合正道的；如果心中有所說之念，那麼即使整天沉默也不是正道。因此，如來說話不排斥沉默，沉默不排斥說話，說話不離開沉默。領悟了說話和沉默的真諦，就能夠處於三昧（Samadhi，禪定）之中。如果懂得時機而說話，那麼說話也是一種解脫；如果不懂得時機而沉默，那麼沉默也是一種束縛。所以，說話如果能夠不執著于表象，那麼說話也可以稱為解脫；沉默如果執著于表象，那麼沉默就是一種束縛。文字的本性是解脫的，文字本身不能導致束縛，是束縛從來沒有依附於文字。佛法沒有高下之分，如果認為佛法有高下之分，那就是不符合佛法的。非法的狀態可以作為筏（Raft，比喻工具），佛法是使用筏的人。人乘坐這個筏，就可以渡過非法的此岸，到達佛法的彼岸。如果從世俗的角度來說，就有男女貴賤的分別；如果從道的角度來說，就沒有男女貴賤的分別。因此，天女（Devi，女神）領悟了道，也沒有改變她的女身；車匿（Channa，釋迦牟尼佛的車伕）領悟了真理，難道會改變他低賤的身份嗎？這說明沒有男女貴賤的分別，都是由『一相』所決定的。天女在十二年中尋求女相，最終不可得，由此可知在十二年中尋求男相，也是不可得的。這十二年，指的是十二入（Dvadashayatana，十二處）。離開心就沒有佛，離開佛就沒有心，就像離開水就沒有冰，離開冰就沒有水一樣。所謂離開心，不是指遠離心，而是指不執著於心的表象。《金剛經》說：『不見相名為見佛』，就是指離開心相。所謂離開佛就沒有心，是指佛從心中產生，心能夠產生佛，然而佛從心產生，而心卻未曾從佛產生，就像魚生於水，水不生於魚一樣。想要觀察魚，在沒有看到魚之前，先看到水；想要觀察佛，在沒有看到佛之前，先看到心。要知道，已經看到魚的人會忘記水，已經看到佛的人會忘記心。如果不忘記心，仍然會被心所迷惑；如果不忘記水，仍然會被水所迷惑。眾生與菩提（Bodhi，覺悟），就像冰與水一樣，被貪嗔癡三毒所焚燒。
【English Translation】 English version The Buddhas and World-Honored Ones are essentially the pure and enlightened mind. All speech is none other than the Dharma. If one can be without any thought of what is being said, then speaking all day long is in accordance with the Way. If one has thoughts about what is being said, then even remaining silent all day is not in accordance with the Way. Therefore, the Tathagata (Thus Come One, an epithet of the Buddha) does not reject silence with speech, nor does silence reject speech; speech does not depart from silence. Those who understand this speech and silence are all in Samadhi (concentration). If one speaks at the right time, then speech is also liberation. If one remains silent at the wrong time, then silence is also bondage. Therefore, if speech is free from attachment to form, then speech is also called liberation. If silence is attached to form, then silence is bondage. The nature of words is inherently liberation; words themselves cannot cause bondage. Bondage has never relied on words. The Dharma has no high or low; if one sees high and low, that is not the Dharma. The non-Dharma can be used as a raft (a metaphor for a tool), and the Dharma is the person using the raft. The person who rides this raft can cross the shore of non-Dharma and reach the shore of Dharma. If speaking from a worldly perspective, there are distinctions of male and female, noble and lowly; but speaking from the perspective of the Way, there are no distinctions of male and female, noble and lowly. Therefore, the Devi (goddess) attained enlightenment without changing her female form; Channa (charioteer of Siddhartha) understood the truth, would he change his lowly status? This shows that there are no distinctions of male and female, noble and lowly; all are determined by the 'one form'. The Devi sought the female form for twelve years and could not find it, thus knowing that seeking the male form for twelve years would also be impossible. These twelve years refer to the Dvadashayatana (twelve entrances/bases). Without the mind, there is no Buddha; without the Buddha, there is no mind, just as without water there is no ice, and without ice there is no water. The so-called 'without the mind' does not mean being far away from the mind, but rather not being attached to the form of the mind. The Sutra says, 'Not seeing form is called seeing the Buddha,' which means being free from the form of the mind. The so-called 'without the Buddha, there is no mind' means that the Buddha arises from the mind, and the mind can produce the Buddha. However, while the Buddha arises from the mind, the mind has never arisen from the Buddha, just as fish are born from water, but water is not born from fish. If you want to observe the fish, you see the water before you see the fish; if you want to observe the Buddha, you see the mind before you see the Buddha. Know that those who have seen the fish forget the water, and those who have seen the Buddha forget the mind. If one does not forget the mind, one is still deluded by the mind; if one does not forget the water, one is still confused by the water. Sentient beings and Bodhi (enlightenment) are like ice and water, burned by the three poisons of greed, hatred, and delusion.
即名眾生。為三解脫所凈。即名菩提。為三冬所凍。即名為冰。為三夏所消。即名為水。若舍卻冰。即無別水。若棄卻眾生。則無別菩提。明知冰性即是水性。水性即是冰性。眾生性者。即菩提性也。眾生與菩提同一性。亦如烏頭與附子共根耳。但時節不同。迷異境故。有眾生菩提二名矣。是以蛇化為龍。不改其鱗。凡變為聖。不改其面。但知心者智內。照身者戒外。真眾生度佛。佛度眾生。是名平等。眾生度佛者。煩惱生悟解。佛度眾生者。悟解滅煩惱。是知非無煩惱。非無悟解。是知非煩惱無以生悟解。非悟解無以滅煩惱。若迷時佛度眾生。若悟時眾生度佛。何以故。佛不自成。皆由眾生度故。諸佛以無明為父。貪愛為母。無明貪愛皆是眾生別名也。眾生與無明。亦如左掌與右掌。更無別也。迷時在此岸。悟時在彼岸。若知心空不見相。則離迷悟。既離迷悟亦無彼岸。如來不在此岸。亦不在彼岸。不在中流。中流者小乘人也。此岸者凡夫也。彼岸菩提也。佛有三身者。化身報身法身。化身亦云應身。若眾生常作善時即化身。現修智慧時即報身。現覺無為即法身。常現飛騰十方隨宜救濟者。化身佛也。若斷惑即是是雪山成道。報身佛也。無言無說無作無得湛然常住。法身佛也。若論至理。一佛尚無。何得有三。此謂
【現代漢語翻譯】 現代漢語譯本 所謂的『眾生』（Sattva），被三種解脫（三解脫：空解脫門、無相解脫門、無作解脫門）所凈化，就叫做『菩提』（Bodhi，覺悟）。如同水被三個寒冬所凍結，就叫做『冰』；被三個夏天所融化，就叫做『水』。如果捨棄了冰，就沒有另外的水；如果拋棄了眾生，就沒有另外的菩提。由此可知，冰的性質就是水的性質，水的性質就是冰的性質。眾生的本性，也就是菩提的本性。眾生與菩提具有相同的本性，就像烏頭（一種有毒植物）與附子（烏頭的子根）共用一個根一樣。只是因為時節不同，以及對境界的迷惑，才有了眾生和菩提這兩個名稱。因此，蛇變化成龍，不會改變它的鱗片；凡人轉變為聖人，不會改變他的面容。只要內心有智慧，行為自然符合戒律。真正的眾生度化佛，佛也度化眾生，這就叫做平等。眾生度化佛，是指從煩惱中產生覺悟；佛度化眾生，是指覺悟消滅煩惱。由此可知，並非沒有煩惱，也並非沒有覺悟。沒有煩惱，就無法產生覺悟；沒有覺悟，就無法消滅煩惱。如果迷惑時，是佛度化眾生；如果覺悟時，是眾生度化佛。為什麼呢？因為佛不是自己成就的，都是由於眾生的度化。諸佛以無明（Avidya，對事物真相的迷惑）為父，貪愛（Trsna，強烈的慾望）為母。無明和貪愛都是眾生的別名。眾生與無明，就像左手掌與右手掌，沒有區別。迷惑時，就在此岸；覺悟時，就在彼岸。如果知道心是空性的，不執著于外相，就能脫離迷惑和覺悟。既然脫離了迷惑和覺悟，也就沒有彼岸。如來（Tathagata，佛的稱號）不在此岸，也不在彼岸，也不在中流。中流指的是小乘人，此岸指的是凡夫，彼岸指的是菩提。佛有三身：化身（Nirmanakaya，為度化眾生而顯現的身）、報身（Sambhogakaya，通過修行獲得的莊嚴身）、法身（Dharmakaya，真理的體現）。眾生經常行善時，就是化身顯現；修習智慧時，就是報身顯現；證悟無為時，就是法身顯現。經常顯現飛騰，在十方世界隨宜救濟眾生的，是化身佛。斷除迷惑，就像在雪山成道一樣，是報身佛。無言無說，無作無得，湛然常住的，是法身佛。如果從究竟的真理來說，一佛尚且沒有，哪裡會有三身呢？這就是所謂的...
【English Translation】 English version They are called 『sentient beings』 (Sattva) when purified by the three liberations (three liberations: emptiness, signlessness, and non-striving). They are called 『Bodhi』 (Enlightenment) when purified. Just as water is frozen by the three winters and called 『ice,』 and melted by the three summers and called 『water.』 If you discard the ice, there is no separate water; if you abandon sentient beings, there is no separate Bodhi. Clearly, the nature of ice is the nature of water, and the nature of water is the nature of ice. The nature of sentient beings is the nature of Bodhi. Sentient beings and Bodhi share the same nature, just like aconite (a poisonous plant) and aconite root sharing the same root. It is only due to different seasons and delusion about the environment that the two names, sentient beings and Bodhi, exist. Therefore, when a snake transforms into a dragon, it does not change its scales; when a mortal transforms into a sage, he does not change his face. Knowing the mind is wisdom within; observing the body is discipline without. True sentient beings liberate the Buddha, and the Buddha liberates sentient beings; this is called equality. Sentient beings liberate the Buddha when afflictions give rise to understanding; the Buddha liberates sentient beings when understanding extinguishes afflictions. Thus, it is known that there is no understanding without afflictions, and no extinguishing of afflictions without understanding. If one is deluded, the Buddha liberates sentient beings; if one is enlightened, sentient beings liberate the Buddha. Why? Because the Buddha does not achieve enlightenment on his own; it is all due to the liberation by sentient beings. The Buddhas take ignorance (Avidya, delusion about the true nature of things) as their father and craving (Trsna, intense desire) as their mother. Ignorance and craving are both different names for sentient beings. Sentient beings and ignorance are like the left palm and the right palm, with no difference. When deluded, one is on this shore; when enlightened, one is on the other shore. If one knows that the mind is empty and does not see appearances, then one is free from delusion and enlightenment. Since one is free from delusion and enlightenment, there is no other shore. The Tathagata (Buddha's title) is neither on this shore nor on the other shore, nor in the middle stream. The middle stream refers to the followers of the Small Vehicle (Hinayana), this shore refers to ordinary people, and the other shore refers to Bodhi. The Buddha has three bodies: the Transformation Body (Nirmanakaya, the body manifested to liberate sentient beings), the Reward Body (Sambhogakaya, the glorious body attained through practice), and the Dharma Body (Dharmakaya, the embodiment of truth). When sentient beings constantly perform good deeds, it is the manifestation of the Transformation Body; when they cultivate wisdom, it is the manifestation of the Reward Body; when they realize non-action, it is the manifestation of the Dharma Body. The one who constantly appears flying and saving sentient beings in the ten directions according to their needs is the Transformation Buddha. Cutting off delusion is like attaining enlightenment on Snow Mountain, which is the Reward Buddha. Being without words, without speech, without action, without attainment, serene and abiding, is the Dharma Buddha. If we speak of ultimate truth, there is not even one Buddha, how can there be three? This is what is called...
三身者。但據人智也。人有上中下說。下智之人妄奧。福力也。妄見化身佛。中智之人妄斷煩惱。妄見報身佛。上智之人妄證菩提。妄見法身佛。上上智之人內照圓寂。明心即佛。不待心而得佛智。知三身與萬法。皆不可取不可說。此即解脫心。成於大道。經云。佛不說法。不度眾生。不證菩提。此之謂矣。眾生造業。業不造眾生。今世造業。後世受報。無有脫時。唯有至人。於此身中。不造諸業。故不受報。經云。諸業不造。自然得道。豈虛言哉。人能造業。業不能造人。人若造業。業與人俱生。人若不造業。業與人俱滅。是知業由人造。人由業生。人若不造業。即業無由生人也。亦如人能弘道。道不能弘人。今之凡夫。往往造業。妄說無報。豈至少不苦哉。若以至少而理前心。造後心報。何有脫時。若前心不造。即後心無報。復安妄見業報。經云。雖信有佛。言佛苦行。是名邪見。雖信有佛。言佛有金鏘馬麥之報。是名信不具足。是名一闡提。解聖法名為聖人。解凡法者。名為凡夫。但能捨凡法就聖法。即凡夫成聖人矣。世間愚人。但欲遠求聖人。不信慧解之心。為聖人也。經云。無智人中。莫說此經。經云。心也法也。無智之人。不信此心解法成於聖人。但欲遠外求學愛慕空中佛像光明香色等事。皆墮邪見。失
【現代漢語翻譯】 現代漢語譯本 所謂『三身』（Trikaya，佛的三種化身），只是根據人們的智慧程度來劃分的。人有上、中、下三種智慧之分。下等智慧的人執著于福報和神通，錯誤地認為他們所見的是化身佛（Nirmanakaya，佛的應化之身）。中等智慧的人執著于斷除煩惱，錯誤地認為他們所見的是報身佛（Sambhogakaya，佛的報應之身）。上等智慧的人執著于證悟菩提（Bodhi，覺悟），錯誤地認為他們所見的是法身佛（Dharmakaya，佛的法性之身）。而具有上上等智慧的人，能夠內觀自照，達到圓滿寂靜的境界，明白自己的心就是佛，無需依賴外在的心而獲得佛的智慧，他們知道三身和萬法都是不可執取、不可言說的。這就是解脫之心，成就於大道。正如經書所說：『佛不說法，不度眾生，不證菩提』，說的就是這個道理。眾生造業，但業並不能創造眾生。今生造業，來世受報，沒有解脫的時候。只有達到至人境界的人，才能在此生中不造作各種業，因此不受果報。經書上說：『諸業不造，自然得道』，這難道是虛假之言嗎？人能夠造業，但業不能造人。人如果造業，業與人一同產生；人如果不造業，業與人一同消滅。由此可知，業由人造，人由業而生。人如果不造業，那麼業就沒有產生人的機會。也像人能夠弘揚道，但道不能弘揚人。現在的凡夫俗子，常常造業，卻妄說沒有報應，難道至少不會感到痛苦嗎？如果以微小的善行來調理以前的心，卻又造作後來的受報之心，哪裡有解脫的時候？如果以前的心不造業，那麼後來的心就沒有果報。又何必妄自認為有業報呢？經書上說：『即使相信有佛，卻說佛受過苦行』，這叫做邪見。『即使相信有佛，卻說佛有金鏘馬麥的果報』，這叫做信仰不具足，這叫做一闡提（Icchantika，斷善根的人）。理解聖法的叫做聖人，理解凡法的叫做凡夫。只要能夠捨棄凡法而趨向聖法，那麼凡夫就能成為聖人。世間的愚人，只想要向遠處尋求聖人，不相信智慧和理解的心就是聖人。經書上說：『不要在沒有智慧的人面前說這部經』。經書上說：『心就是法』。沒有智慧的人，不相信這顆心理解佛法就能成就聖人，只想要向外尋求，學習和愛慕空中的佛像、光明、香氣、色彩等事物，這都是墮入邪見，迷失了方向。
【English Translation】 English version The so-called 'Three Bodies' (Trikaya, the three bodies of the Buddha) are merely based on the level of people's wisdom. People are divided into superior, middle, and inferior levels of wisdom. Those with inferior wisdom are attached to blessings and supernatural powers, mistakenly believing that what they see is the Nirmanakaya (the transformation body of the Buddha). Those with middle wisdom are attached to eliminating afflictions, mistakenly believing that what they see is the Sambhogakaya (the reward body of the Buddha). Those with superior wisdom are attached to attaining Bodhi (enlightenment), mistakenly believing that what they see is the Dharmakaya (the Dharma body of the Buddha). However, those with the highest wisdom can introspect and reach a state of perfect tranquility, understanding that their own mind is the Buddha, without relying on an external mind to obtain the wisdom of the Buddha. They know that the Three Bodies and all dharmas are neither graspable nor expressible. This is the mind of liberation, achieved on the Great Path. As the scriptures say, 'The Buddha does not preach the Dharma, does not liberate sentient beings, and does not attain Bodhi,' which is what it means. Sentient beings create karma, but karma does not create sentient beings. Creating karma in this life leads to receiving retribution in the next life, without any time for liberation. Only those who reach the state of a perfected person can avoid creating various karmas in this life, and therefore not receive retribution. The scriptures say, 'If no karmas are created, the Way is naturally attained.' Are these false words? People can create karma, but karma cannot create people. If people create karma, karma and people arise together; if people do not create karma, karma and people perish together. From this, it can be known that karma is created by people, and people are born from karma. If people do not create karma, then karma has no opportunity to create people. It is also like people can propagate the Way, but the Way cannot propagate people. The ordinary people of today often create karma, yet falsely claim that there is no retribution. Will they not at least feel pain? If one uses small good deeds to regulate the previous mind, but then creates a subsequent mind that receives retribution, when will there be liberation? If the previous mind does not create karma, then the subsequent mind will have no retribution. Why then falsely believe in karmic retribution? The scriptures say, 'Even if one believes in the Buddha, but says that the Buddha underwent ascetic practices,' this is called a heretical view. 'Even if one believes in the Buddha, but says that the Buddha received the retribution of golden hooves and horse barley,' this is called incomplete faith, this is called an Icchantika (one who has severed the roots of goodness). Those who understand the holy Dharma are called saints, and those who understand the mundane Dharma are called ordinary people. As long as one can abandon the mundane Dharma and turn towards the holy Dharma, then an ordinary person can become a saint. The foolish people of the world only want to seek saints far away, not believing that the mind of wisdom and understanding is the saint. The scriptures say, 'Do not speak this sutra in the presence of those without wisdom.' The scriptures say, 'The mind is the Dharma.' Those without wisdom do not believe that this mind can understand the Dharma and become a saint, only wanting to seek externally, learning and admiring the Buddha images, light, fragrance, colors, and other things in the sky, all of which are falling into heretical views and losing their way.
心狂亂。經云。若見諸相非相。即見如來。八萬四千法門。盡由一心而起。若心相內凈。由如虛空。即出離身心內。八萬四千煩惱。為病本也。凡夫當生憂死。飽臨愁饑。皆名大惑。所以聖人不謀其前。不慮其後。無戀當今。唸唸歸道。若未悟此大理者。即須早求人天之善。無令兩失。
夜坐偈云。
一更端坐結跏趺 怡神寂照泯同虛 曠劫由來不生滅 何須生滅滅無餘 一切諸法皆如幻 本性自空那用除 若識心性非形像 湛然不動自真如 二更凝神轉明凈 不起憶想同真性 森羅萬像並歸空 更執有空還是病 諸法本自非空有 凡夫妄想論邪正 若能不二其居懷 誰道即凡非是聖 三更心凈等虛空 遍滿十方無不通 山河石壁無能障 恒沙世界在其中 世界本性真如性 亦無無性即含融 非但諸佛能如此 有情之類並皆同 四更無滅亦無生 量與虛空法界平 無去無來無起滅 非有非無非暗明 不起諸見如來見 無名可名真佛名 唯有悟者應能識 未會眾生由若盲 五更般若照無邊 不起一念歷三千 欲見真如平等性 慎勿生心即目前 妙理玄奧非心測 不用尋逐令疲極 若能無念即真求 更若有求還不識
【現代漢語翻譯】 現代漢語譯本 心神狂亂不定。《經》中說：『如果能了知一切現象都不是固定不變的，就能見到如來（Tathagata，佛的稱號）。』八萬四千種法門，都由一心而生起。如果內心清凈，如同虛空一般，就能脫離身心內部的八萬四千種煩惱，這些煩惱是病根啊。凡夫俗子總是擔憂死亡，吃飽了又愁沒得吃，這些都叫做大迷惑。所以聖人不會為過去的事情謀劃，也不會為未來的事情擔憂，不貪戀現在，唸唸都歸向正道。如果還沒有領悟這個大道理的人，就應該及早行善，積累人天福報，不要兩方面都失去。
夜坐偈說：
一更時分端坐，結跏趺坐（Padmasana，一種坐姿），怡養精神，寂靜觀照，與虛空融為一體。從久遠的過去到現在，本性不生不滅，何必還要去追求生滅，滅盡一切呢？一切諸法都如幻象，本性本來就是空，哪裡還需要去除呢？如果認識到心性並非有形的形象，那麼自然就會湛然不動，顯現出真正的如如不動的真如（Tathata，事物的本真狀態）。 二更時分凝聚精神，更加明凈，不起任何憶念和想像，與真性相同。世間萬象都歸於空，如果還執著于有空的概念，那就是一種病態。諸法本來就不是空也不是有，凡夫俗子妄加分別，爭論邪正。如果能夠不執著於二元對立，那麼誰說你是凡夫而不是聖人呢？ 三更時分心境清凈，如同虛空，遍滿十方，無所不通。山河石壁都不能阻擋，恒河沙數的世界都在其中。世界本性就是真如之性，也沒有無性，一切都包含其中。不僅僅是諸佛能夠如此，一切有情眾生都同樣如此。 四更時分沒有生滅，其量與虛空法界相等。沒有來去，沒有生滅，不是有，也不是無，不是黑暗，也不是光明。不起任何分別見解，這就是如來的見解，沒有名字可以稱呼，這就是真正的佛名。只有覺悟的人才能認識到，沒有領會的人就像盲人一樣。 五更時分般若智慧照耀無邊，不起一個念頭，卻經歷了三千世界。想要見到真如的平等本性，千萬不要生起任何心念，它就在眼前。微妙的道理玄奧深邃，不是用心思可以測度的，不用去尋求解脫，那樣只會疲憊不堪。如果能夠做到無念，那就是真正的追求，如果還有所求，那就是還不認識。
【English Translation】 English version The mind is wild and disturbed. The Sutra says, 'If one sees all forms as non-forms, then one sees the Tathagata (Tathagata, the title of Buddha).' The eighty-four thousand Dharma doors all arise from one mind. If the mind is pure within, like the void, then one can escape the eighty-four thousand afflictions within the body and mind, which are the root of illness. Ordinary people worry about death and, when full, worry about hunger; all these are called great delusions. Therefore, the sage does not plan for the past, nor worry about the future, nor cling to the present, but constantly returns to the Way. If one has not yet realized this great principle, then one must seek good deeds in the realms of humans and gods early, lest one lose both.
The Night Sitting Gatha says:
In the first watch of the night, sit upright in the lotus position (Padmasana, a sitting posture), nourish the spirit, and contemplate in stillness, merging with the void. From the distant past to the present, the original nature is neither born nor dies, so why seek birth and death, and extinguish everything completely? All dharmas are like illusions, and the original nature is inherently empty, so what need is there to remove anything? If one recognizes that the nature of the mind is not a tangible form, then it will naturally be still and unmoving, revealing the true suchness (Tathata, the true state of things) that is unmoving. In the second watch of the night, concentrate the spirit, becoming even more clear and pure, without arising any memories or imaginations, being the same as the true nature. All phenomena in the world return to emptiness, and if one still clings to the concept of emptiness, that is a sickness. Dharmas are originally neither empty nor existent, and ordinary people make false distinctions, arguing about what is evil and what is righteous. If one can not cling to duality, then who says you are an ordinary person and not a sage? In the third watch of the night, the mind is pure, like the void, pervading the ten directions, without obstruction. Mountains, rivers, and stone walls cannot block it, and countless worlds are within it. The nature of the world is the nature of suchness, and there is no non-nature; everything is contained within it. Not only can the Buddhas be like this, but all sentient beings are the same. In the fourth watch of the night, there is neither extinction nor birth, and its measure is equal to the void and the Dharma realm. There is no coming or going, no arising or ceasing, neither existence nor non-existence, neither darkness nor light. Not arising any views, this is the view of the Tathagata, and there is no name that can be called; this is the true name of the Buddha. Only those who are enlightened can recognize it, and those who have not understood are like the blind. In the fifth watch of the night, prajna (Prajna, wisdom) illuminates boundlessly, and without arising a single thought, one experiences three thousand worlds. If you want to see the equal nature of suchness, be careful not to give rise to any thoughts, for it is right before your eyes. The subtle principle is profound and mysterious, and cannot be measured by the mind; there is no need to seek liberation, for that will only lead to exhaustion. If one can achieve no-thought, that is the true seeking, and if one still seeks something, then one does not yet understand.
達磨大師悟性論(終)
真性頌
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【現代漢語翻譯】 現代漢語譯本： 達摩大師悟性論（終）
真性頌
【English Translation】 English version: Treatise on Awakening to the Nature of Mind by Bodhidharma (End)
Ode to the True Nature