X88n1640_心性罪福因緣集

卍新續藏第 88 冊 No. 1640 心性罪福因緣集

No. 1640

心性罪福因緣集卷之上

大宋國　智覺禪師　注置

稽首三身佛　　顯密半滿教　　三乘賢聖僧　及護正法者　　我今略記留　　心性罪福緣　不載金口說　　經文顯然故　　不出賢聖詞　論中分明故　　牟尼入涅槃　　正法盡已后　五天及邊國　　近代四部眾　　邪正信不信　智者悉應觀　　是故或自見　　若從佗所聞　為誡勸後輩　　但注其少分　　見聞贊謗者　同入法性海

若有四部弟子。欲離生死證大涅槃。雖缺威儀而復破戒。必應當觀三身功德相好神通智慧慈悲不思議理。引證令知功德勝利。

○觀三身功德

中天竺國有一沙門名僧多羅。天性所稟。懈怠懶惰。雖受具足戒。或不知持犯。亦無讀誦經教真言。受于信施日夜空過。三業多犯六時作罪。無慚無愧不怖後世。同住伽藍大小眾僧。見其破戒不許交座。乃至驅追擯出寺內。而是比丘有小分智。了別三身功德之相。日日夜夜常念實相。一念心中自然具足法如如智法如如境。萬德莊嚴。由妄執故沉沒生死。唸唸步步行住坐臥皆是法性。常觀法性不須余法。於是比丘年漸衰老。受病經月。見此僧者莫不誹謗。臨

終之時。化佛菩薩來至其所。說實相法。比丘歡喜顏色鮮白。正念安坐生兜率宮。光明異香周遍國內。諸比丘眾及與男女見是比丘如是功德。流淚隨喜。謝前誹謗。悔過懺愧。發心觀行三身功德。修行之類其數甚多。是故應知心佛眾生三無差別。應觀法性寂靜真如。一切諸法不思議故。

○打圍棋二老僧

汝亦當聽。昔為尋道巡遊諸國。鳩流國中有大伽藍。有七百僧。習大小教。皆弘佛法。有一僧房二老僧住。只所好者是圍棋戲。二僧同心終日竟夜作圍棋游。更無他念。不尋經教。又不修道。僧俗覽者莫不加譏。我聞此由為試彼心。至老僧所。爰二老僧不問訊我。深入圍棋不緣異境。尋餘暇語老僧言。我求道法。從流沙東到於五竺。未預法流。心性枯竭。猶如渴鹿求水馳走。愿二大士以大法水施與渴心。流淚悲嘆。二老沙門見我深志。敷座令坐。即語我言。我等二人年既衰邁。圍棋為業。一生過暮非法師行。眾人被呵。聖人志固。尋大菩提。我等猶嘆不離生死。何教沙門令知佛果。但遠方來。強求佛法。見信不許。定違佛意。沙門若深欲厭生死。可念實相。可觀心性。我等二人圍棋為境。尋求佛法。觀照心性。年久日深未知方偶。況舍觀心誰尋佛道。示其相貌令預法水。真如佛界如圍棋槃。九界差別如九

【現代漢語翻譯】現代漢語譯本：臨終之時，化現的佛和菩薩來到他的住所，宣說實相之法。這位比丘歡喜，容顏煥發，以正念安詳地坐著往生到兜率天宮。光明和奇異的香氣瀰漫整個國都。眾比丘以及男女老少看到這位比丘如此功德，都流著眼淚隨喜讚歎，為之前誹謗的行為道歉，懺悔自己的過錯，發心觀想修行佛的三身功德。修行的人數非常多。因此應當明白，心、佛、眾生三者沒有差別。應當觀法性寂靜，體悟真如，因為一切諸法都是不可思議的。

○下圍棋的兩位老和尚

你也應當聽著。過去我爲了尋求佛道，遊歷各國。在鳩流國中有一座大寺院（伽藍，寺院），有七百僧人，學習大小乘佛教，都弘揚佛法。其中有一間僧房住著兩位老和尚，他們唯一的愛好就是下圍棋。兩位和尚同心協力，整天整夜地下圍棋，沒有其他的念頭，不研習經教，也不修行佛道。僧人和俗人都譏諷他們。我聽到這件事，是爲了試探他們的心意，來到老和尚的住所。兩位老和尚沒有問候我，專心致志地下圍棋，不理會外界的事物。我找了個空閑對老和尚說，我爲了尋求佛法，從流沙以東來到五印度（五竺，古代印度的五個區域），還沒有進入佛法的門徑，心性枯竭，就像乾渴的鹿一樣四處奔走尋找水源。希望兩位大士用大法之水施捨給我這顆乾渴的心。我流著眼淚悲傷地嘆息。兩位老沙門看到我如此誠心，鋪設座位讓我坐下，然後對我說，『我們兩人年紀已經老邁，以圍棋為業，一生都在消磨時光，沒有做符合法師身份的事情，被眾人呵斥。聖人的志向堅定，尋求大菩提。我們尚且嘆息自己不能脫離生死輪迴，又有什麼教導能讓沙門你瞭解佛果呢？只是你從遠方而來，強求佛法，如果我們認為你誠心卻不答應你，一定違背佛的旨意。沙門你如果真的想要厭離生死，可以唸誦實相，可以觀照心性。我們兩人以圍棋為境界，尋求佛法，觀照心性，時間長久，但還沒有找到方法。更何況捨棄觀心，又有誰能尋找到佛道呢？』他們向我展示了觀心的相貌，讓我得以預習佛法之水。真如佛界就像圍棋盤，九界的差別就像九

【English Translation】 English version: At the end of his life, manifested Buddhas and Bodhisattvas came to his place and spoke the Dharma of true reality. The Bhikshu rejoiced, his face radiant, and peacefully sat in mindfulness, being reborn in the Tushita Heaven. Light and extraordinary fragrance pervaded the entire country. The Bhikshus and laypeople, both men and women, seeing the Bhikshu's merits, shed tears of joy and repented for their previous slanders, confessing their faults, and resolving to contemplate and cultivate the merits of the three bodies of the Buddha. The number of those who practiced cultivation was very large. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the tranquility of the Dharma-nature and realize Suchness (Tathata), because all Dharmas are inconceivable.

○Two Old Monks Playing Go

You should also listen. In the past, I traveled to various countries seeking the Way. In the Kuru country, there was a large monastery (Gharama, monastery) with seven hundred monks, studying both the Greater and Lesser Vehicles (Mahayana and Hinayana), all propagating the Buddha-Dharma. In one of the monks' quarters lived two old monks, whose only hobby was playing Go (Weiqi). The two monks wholeheartedly played Go day and night, without any other thoughts, not studying the scriptures, nor cultivating the Buddha-Dharma. Monks and laypeople alike ridiculed them. I heard of this and, intending to test their minds, came to the old monks' residence. The two old monks did not greet me, but concentrated on playing Go, ignoring external matters. Finding a moment, I said to the old monks, 'I have come from east of the quicksand to the five Indias (Panca-Saindhava, the five regions of ancient India) seeking the Buddha-Dharma, but have not yet entered the stream of the Dharma. My mind is withered, like a thirsty deer running around seeking water. I hope that you two great beings will bestow the water of the Great Dharma upon my thirsty heart.' I shed tears and sighed sadly. The two old Shramanas, seeing my sincerity, spread out a seat for me to sit down, and then said to me, 'We two are already old and use Go as our occupation, spending our lives without acting as Dharma masters, and are rebuked by everyone. The aspirations of sages are firm, seeking Great Bodhi. We still lament that we cannot escape birth and death, so what teachings can we give you, Shramana, to understand the Buddha-fruit? It is just that you have come from afar, strongly seeking the Buddha-Dharma, and if we think you are sincere but do not agree to you, we will surely violate the Buddha's intention. If you, Shramana, truly wish to renounce birth and death, you can recite the true reality, you can contemplate the mind-nature. We two use Go as a realm, seeking the Buddha-Dharma, contemplating the mind-nature, for a long time, but have not yet found a method. Moreover, if we abandon contemplation of the mind, who can find the Buddha-Way?' They showed me the appearance of contemplating the mind, allowing me to preview the water of the Dharma. The realm of True Suchness (Tathata) is like a Go board, the differences of the nine realms are like the nine

黑目。眾生世間．五陰世間．器世間等重重差別。猶如三百六十之目。不凈．數息。五根．七覺．八正。四攝．六度．三念。如是法門如少白石。三毒．七慢．五蓋．十纏．十二因緣．八邪．八難。如是惡法黑業所成。如黑石子。智慧心明伏無明惑。如以白石打殺黑石。無明心迷失菩提種。猶如黑石打殺白石。道心堅固。智慧明瞭。破煩惱怨。盡知法界。猶如黑石皆悉打殺。留白石彌滿盤上。煩惱盛發。邪見不善。無一分善。一闡提人。從冥入冥。無出離期。猶如白石皆被打殺。唯留黑石彌滿盤上。如是迷亂煩惱生死。如是修習菩提涅槃。更不相離真如法界。如白黑石互有勝負。更不相離。圍棋之盤如是如是。觀察迷悟剎那剎那。尋如如理。三身在心。不可求外。真如具身。何尋他所。只以一法為觀心境。遙緣法界遍滿十方。眾庶不知深呵我等。逆緣為種令萌佛芽。汝大沙門慎習此旨。莫令他知。愚者迷深增輪迴苦。智者解深達罪福。努力努力。固可信受。不可披露。我等為汝。彌令取信。觀心威力不思議故。說此事畢。默然而坐。二僧忽失。不知所去。圍棋之具亦復失去。五色光明。房中充滿。我見如此希有之事。歡喜合掌流淚頂禮。渴仰二僧隨喜讚歎。未滿一時忽然現前。二僧在座重加誡言。觀如來性不離我心。

【現代漢語翻譯】現代漢語譯本『黑目』（指被無明覆蓋的眼睛）。眾生世間、五陰世間、器世間等重重差別，猶如三百六十隻眼睛。不凈觀、數息觀、五根、七覺支、八正道、四攝法、六度、三念住，這些法門猶如少許白石。三毒（貪嗔癡）、七慢、五蓋、十纏、十二因緣、八邪道、八難，這些惡法是黑業所成，猶如黑石子。智慧心明亮，能降伏無明惑，猶如用白石打殺黑石。無明心迷失，菩提種子無法生長，猶如黑石打殺白石。道心堅固，智慧明瞭，能破除煩惱怨恨，完全了解法界，猶如將黑石全部打殺，只留下白石充滿盤上。煩惱盛發，邪見不善，沒有一分善念，這樣的一闡提人，從黑暗進入黑暗，沒有脫離之期，猶如白石全部被打殺，只留下黑石充滿盤上。這樣的迷亂煩惱生死，和修習菩提涅槃，實際上並不相離於真如法界，猶如白黑石互有勝負，但更不相離。圍棋之盤就是這樣。這樣觀察迷悟，剎那剎那，尋求如如之理，三身（法身、報身、應身）就在心中，不可向外尋求。真如具足一切，何必向他處尋找？只用一法作為觀心的境界，遙遠地緣起法界，遍滿十方。眾人不瞭解，深深地呵斥我們，逆緣也能作為種子，令佛芽萌發。你們這些大沙門，謹慎地修習這個宗旨，不要讓他人知道。愚者迷惑深重，增加輪迴的痛苦；智者理解深刻，通達罪福。努力啊努力！務必堅信接受，不可泄露。我們爲了你們，更加令你們取信。觀心的威力不可思議，所以說完此事後，默然而坐。兩位僧人忽然消失，不知去了哪裡。圍棋的器具也隨之失去，五色光明，在房中充滿。我見到如此稀有之事，歡喜合掌，流淚頂禮，渴望仰慕兩位僧人，隨喜讚歎。不到一時，忽然再次現前。兩位僧人在座，再次加以告誡：觀察如來性，不離我的心。

【English Translation】 English version 『Black Eyes』 (referring to eyes covered by ignorance). The manifold differences of the sentient beings' world, the five skandhas' world, and the container world are like three hundred and sixty eyes. Impurity contemplation, breath counting, the five roots, the seven factors of enlightenment, the eightfold path, the four embracing qualities, the six perfections, the three mindfulnesses—these Dharma gates are like a few white stones. The three poisons (greed, hatred, and delusion), the seven kinds of pride, the five hindrances, the ten fetters, the twelve links of dependent origination, the eight wrong paths, the eight difficulties—these evil dharmas are formed by black karma, like black pebbles. A wise mind is bright and can subdue the darkness of ignorance, like using white stones to strike and kill black stones. An ignorant mind is lost, and the seed of Bodhi cannot grow, like black stones striking and killing white stones. A steadfast mind of the Path, with clear wisdom, can break through the vexations and hatreds, and fully understand the Dharma realm, like striking and killing all the black stones, leaving only white stones filling the board. When afflictions flourish, and evil views and unwholesomeness prevail, without a single good thought, such an Icchantika (one who has cut off all roots of good) goes from darkness into darkness, with no hope of escape, like all the white stones being struck and killed, leaving only black stones filling the board. Such confusion, afflictions, birth, and death, and the cultivation of Bodhi and Nirvana, are in reality not separate from the True Thusness Dharma realm, like white and black stones having victories and defeats, but not being separate. The board of Go is like this. Thus, observe delusion and enlightenment, moment by moment, seeking the principle of Thusness. The three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are within the mind; do not seek them externally. True Thusness is complete in itself; why seek it elsewhere? Use only one Dharma as the object of contemplation, remotely arising in the Dharma realm, pervading the ten directions. The masses do not understand and deeply scold us, but adverse conditions can also serve as seeds, causing the sprouts of Buddhahood to grow. You great Shramanas, carefully cultivate this principle, and do not let others know. The foolish are deeply deluded, increasing the suffering of Samsara; the wise understand deeply, comprehending sin and merit. Strive, strive! Be sure to firmly believe and accept, and do not reveal it. We are doing this for you, to further strengthen your faith. The power of mind contemplation is inconceivable, so after speaking about this matter, they sat in silence. The two monks suddenly disappeared, and it was not known where they went. The Go set also disappeared, and five-colored light filled the room. Seeing such a rare event, I joyfully joined my palms, shed tears, and prostrated in reverence, longing for and admiring the two monks, rejoicing and praising them. Before an hour had passed, they suddenly reappeared. The two monks were seated and gave further admonishment: Observing the Tathagata-nature is not separate from my mind.

功德威神猶故如是。汝還本國深修觀行。可厭生死。如是勸我。我承此教。雖生深信未知心性。此是秘事勿語愚者。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○呵懈怠比丘

道覺禪師呵責懈怠弟子云。汝有宿緣生值一所。幸遇佛法不嘗甘露。一生早走如雷電光。毒蛇纏身何不怖畏。怨賊同宿生安穩哉。況閻魔卒冥途逼使。無常鬼王生死指南。如影相副催死不知也。汝何著樂不覺無常。通夜染睡不修道法。睡眠可厭懈怠根元。破戒可慚生死元物。我念往昔求佛法時。龜茲國中往詣住止。時我一夜居宿山裡。至於半夜忽有啼哭叫呼之聲。其聲宣言。多盜賊取我財。不知去方。悲哉悲哉。我今力盡。近邊男女慈悲之類。可助我身可救我命。時我聞此悲泣音聲。驚起走出見聞此事。里內男女僧尼貴賤。皆覺夢睡。集會議云。見此聖人結草為宿。四十餘年三衣一缽。才所具足資養身命。只依分衛。身著糞掃不著細衣。有何財寶怨賊盜取。尤希有也。我等可訪。夜中諸人集比丘所。比丘流淚語諸人云。我年來間為求菩提。盡尋經教常拂疑塵。夜止睡眠深瑩觀心。如是不退四十餘年之間。今夜煩惱怨賊種種入來。初夜端坐觀三諦理。散亂貪愛非例競起。逼取法財。才𢌞方便又始觀行。睡

【現代漢語翻譯】現代漢語譯本功德和威神仍然像過去一樣。你回到你的國家，深入地修習觀行，厭惡生死，這樣勸導我。我接受了這個教誨，雖然產生了深深的信心，但還不瞭解心性。這是秘密的事情，不要告訴愚笨的人。因此應該知道，心、佛、眾生這三者是沒有差別的。應該觀察法性的真如，寂靜無為。一切法由心而起，是不可思議的。

呵斥懈怠的比丘

道覺禪師呵斥懈怠的弟子說：『你具有宿世的因緣，出生就遇到佛法，卻沒有品嚐到甘露。一生匆匆而過，就像雷電的光芒一樣。毒蛇纏繞在身上，為什麼不感到害怕呢？怨賊和你同住，卻感到安穩嗎？更何況閻羅王的使者在冥途中逼迫你，無常鬼王是指引生死的指南針，就像影子一樣緊隨你，催促你死亡，你卻不知道。你為什麼貪戀快樂，不覺悟無常？整夜沉睡，不修習道法。睡眠是可厭的，是懈怠的根源。破戒是可恥的，是生死的根本。我回憶過去求佛法的時候，在龜茲國（古代西域國名）中前往居住。當時我一夜住在山裡，到了半夜，忽然聽到啼哭叫喊的聲音。那聲音說：『強盜偷走了我的財產，不知道去了哪裡。悲哀啊，悲哀啊！我現在力氣用盡了。附近的男女慈悲之人，可以幫助我，可以救我的命。』當時我聽到這悲泣的聲音，驚醒後走出去檢視。里內的男女僧尼貴賤，都從睡夢中醒來，議論說：『看到這位聖人結草為屋，住了四十多年，只有三衣一缽，才足夠維持生命，只依靠乞食，身上穿著糞掃衣，不穿細軟的衣服，有什麼財寶會被怨賊偷走呢？真是稀有啊。』我們去拜訪他吧。夜裡眾人聚集到比丘的住所。比丘流著眼淚對眾人說：『我多年來爲了求菩提，盡力尋找經教，常常拂去疑惑的塵埃，夜晚停止睡眠，深入地觀照內心。像這樣不退轉地過了四十多年，今夜煩惱怨賊種種侵入。初夜端坐觀三諦之理，散亂的貪愛不合常理地競相生起，奪取我的法財。才稍微方便一下，又開始觀行，睡著了。』

【English Translation】 English version The merit and spiritual power remain as they were. Return to your country, deeply cultivate contemplation and practice, and detest birth and death. This is how you advised me. I accepted this teaching, and although I developed deep faith, I do not yet understand the nature of the mind. This is a secret matter, do not tell foolish people. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the true suchness of the Dharma-nature, which is tranquil and still. All dharmas arise from the mind, which is inconceivable.

Scolding a Lazy Bhikshu (Buddhist Monk)

Dojue Chan Master scolded his lazy disciple, saying: 'You have karmic connections from past lives, and you were born into a situation where you encountered the Buddha-dharma, yet you have not tasted the nectar. Life passes quickly, like a flash of lightning. A poisonous snake is coiled around your body, why are you not afraid? Hostile thieves are living with you, yet you feel secure? Moreover, the messengers of Yama (the lord of death) are pressing you in the underworld, and the impermanent ghost king is the guide to birth and death, following you like a shadow, urging you to die, yet you do not know it. Why are you attached to pleasure and unaware of impermanence? You sleep soundly all night, not cultivating the Dharma. Sleep is detestable, it is the root of laziness. Breaking the precepts is shameful, it is the origin of birth and death. I remember when I was seeking the Buddha-dharma in the past, I went to reside in the country of Kucha (an ancient kingdom in the Western Regions). At that time, I stayed in the mountains one night, and in the middle of the night, I suddenly heard cries and shouts. The voice said: 'Thieves have stolen my wealth, I do not know where they have gone. Alas, alas! I am now exhausted. Kind people, men and women, nearby, please help me, please save my life.' At that time, I heard this weeping voice, woke up in shock, and went out to investigate. The men and women, monks and nuns, nobles and commoners in the village, all woke up from their sleep and discussed: 'We see that this holy man has built a grass hut and lived here for more than forty years, with only three robes and one bowl, just enough to sustain his life, relying only on begging for food, wearing rags, not wearing fine clothes. What wealth could he have that would be stolen by hostile thieves? This is truly rare.' Let's go visit him. At night, the people gathered at the bhikshu's residence. The bhikshu, with tears in his eyes, said to the people: 'For many years, I have been seeking Bodhi (enlightenment), diligently searching for the scriptures, and constantly wiping away the dust of doubt. At night, I stop sleeping and deeply contemplate my mind. Like this, I have not retreated for more than forty years. Tonight, various afflictions and hostile thieves invaded. In the early part of the night, I sat upright contemplating the three truths, and scattered greed and love arose unusually, seizing my Dharma wealth. I just made it convenient and started to contemplate again, and fell asleep.'

眠強賊逼迫我心。任意盜取信．力．精進．覺法．慈悲．三昧．解脫諸法財物。今至天曉自覺大泣懷嘆。念無一分益。汝等大眾可救我身。我無依怙法財盡故。我有怖畏具怨賊故。流淚叩頭。仰天伏地。嘆悲無極。見聞大小莫不懷悲。我從彼聖蒙觀念旨。以此見汝。四十餘年一發睡眠。智者大嘆。何汝不發慚愧之心。早取信心。勿起懈怠。比丘忽聞大師呵嘖。深恥怖罪。觀心性理現身見佛。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○隨心為行

汝又當聞。我往胡國巡禮諸寺。住一寺中。聞說一僧所作之業。住於一所不經一時。況住一日乃至一年乎。見向東方又向南方。見向南方復向北方。見仰天住復伏見地。見之行者又忽安坐。見端坐者又高枕臥。或著衣服或脫衣服。或具威儀或不具。或復歌舞而復悲泣。或復多食或復不食。或持弓箭或持錫杖。或著好衣或著糞掃。忽然贊人忽然罵詈。須臾高聲須臾默然。或復讀誦或復禮拜。剎那粗獷經一時間。所作轉變猶故如是。何況日日乃至年年。所行不定不可宣說。寺內眾僧見聞男女。而不言是尋常之人。但謂迷亂極狂之人。我往見之。深怪所為。三日四日隨逐是人。更不知意。我至誠心禮狂比丘。大師慈悲引攝我身。比丘忽聞我

【現代漢語翻譯】現代漢語譯本睡眠這個強大的盜賊逼迫我的心，肆意盜取我的信、力、精進、覺法、慈悲、三昧（專注，冥想）、解脫等一切法財。現在直到天亮，我才自覺大哭，心中悲嘆，想到沒有任何益處。你們大眾可以救救我，我沒有依靠，法財已經耗盡，我因為怨賊而感到恐懼，流著眼淚叩頭，仰天伏地，悲嘆到了極點，所見所聞，無論大小，無不感到悲傷。我從那位聖者那裡蒙受觀念的旨意，因此才見到你們。四十多年來，我一旦睡著，智者都會大大嘆息，為什麼你沒有生起慚愧之心，早點獲取信心，不要懈怠？比丘忽然聽到大師的呵斥，深深地感到羞恥和恐懼，觀察心性之理，現身見到佛。所以應該知道，心、佛、眾生三者沒有差別，應該觀察法性真如的寂靜，因為諸法由心而起，不可思議。

○隨心而行

你還應當聽聞，我前往胡國巡禮各處寺廟，住在一座寺廟中，聽說了那裡一個僧人所作的行為。他住在一個地方，不會超過一時，更何況住一日乃至一年呢？一會兒看見他面向東方，一會兒又面向南方；一會兒看見他面向南方，一會兒又面向北方；一會兒看見他仰天而住，一會兒又伏地而見；一會兒看見行走的人忽然安靜地坐下，一會兒看見端坐的人又高枕而臥；一會兒穿著衣服，一會兒又脫掉衣服；一會兒具足威儀，一會兒又不具足；一會兒又唱歌跳舞，一會兒又悲傷哭泣；一會兒吃很多東西，一會兒又不吃東西；一會兒拿著弓箭，一會兒又拿著錫杖；一會兒穿著好衣服，一會兒又穿著糞掃衣；忽然讚美人，忽然又謾罵人；一會兒高聲說話，一會兒又沉默不語；一會兒又讀誦經文，一會兒又禮拜佛像；剎那間粗獷，經過一段時間又恢復原樣。他所作的轉變一直都是這樣，更何況日日乃至年年，他的行為不定，不可宣說。寺廟內的僧人、見聞的男女，都不認為他是尋常之人，只認為他是迷亂極度瘋狂的人。我前去見他，深深地奇怪他的所作所為，三日四日跟隨這個人，更加不瞭解他的意思。我以至誠之心禮拜這位瘋狂的比丘，祈求大師慈悲引導我。

【English Translation】 English version Sleep, this powerful thief, oppresses my heart, wantonly stealing my faith, strength, diligence, awakening to the Dharma, compassion, samadhi (concentration, meditation), liberation, and all other Dharma treasures. Now, until dawn, I have become aware of my great weeping and lamenting in my heart, realizing that there is no benefit. You all, the assembly, can save me. I have no refuge, and my Dharma wealth has been exhausted. I feel fear because of the vengeful thief, shedding tears and kowtowing, looking up to the sky and prostrating on the ground, lamenting to the extreme. All that is seen and heard, whether great or small, cannot but feel sorrow. I received the meaning of the concept from that holy one, and therefore I see you. For more than forty years, once I fall asleep, the wise ones greatly sigh, 'Why do you not give rise to a sense of shame, obtain faith early, and not be lazy?' The Bhikkhu suddenly heard the Master's rebuke, deeply felt shame and fear, observed the principle of the nature of the mind, and manifested himself to see the Buddha. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should observe the tranquility of the true nature of Dharma, because all Dharmas arise from the mind and are inconceivable.

○ Acting According to the Mind

You should also hear that I went to the Hu country to visit various temples and stayed in one temple, where I heard about the actions of a monk there. He would not stay in one place for more than a moment, let alone a day or even a year. Sometimes he would be seen facing east, and sometimes facing south; sometimes he would be seen facing south, and sometimes facing north; sometimes he would be seen looking up to the sky, and sometimes prostrating on the ground; sometimes those who were walking would suddenly sit down quietly, and sometimes those who were sitting upright would lie down with their heads on a pillow; sometimes he would be wearing clothes, and sometimes he would take off his clothes; sometimes he would be dignified, and sometimes he would not be; sometimes he would sing and dance, and sometimes he would cry sadly; sometimes he would eat a lot, and sometimes he would not eat; sometimes he would hold a bow and arrow, and sometimes he would hold a staff; sometimes he would wear good clothes, and sometimes he would wear rags; suddenly he would praise people, and suddenly he would scold people; sometimes he would speak loudly, and sometimes he would be silent; sometimes he would recite scriptures, and sometimes he would worship the Buddha. In an instant he would be rough, and after a while he would return to normal. The changes he made were always like this, let alone day after day or year after year. His actions were uncertain and indescribable. The monks in the temple, and the men and women who heard and saw him, did not think of him as an ordinary person, but only as a confused and extremely crazy person. I went to see him and was deeply surprised by his actions. I followed this person for three or four days, but I still did not understand his meaning. I sincerely bowed to this crazy Bhikkhu, praying for the Master's compassion to guide me.

言說畢。離寺往至無人林間。我觀彼行隨狂僧行。狂僧至林端坐樹下。即語我言。沙門法子大善知識。以好心來求菩提道。至心聽受取信不逆。若欲求佛當細尋心。無明睡深生妄想夢。心性狂迷剎那不住。猶如獼猴不住一樹。亦如流水須臾不留。由是妄生諸趣不同。善惡之業。生天受樂還生地獄。居輪王位七寶具足還生貧家。單己憂惱。生師子已雖伏諸獸。亦生螻蟻怯弱無力。如是不同由妄心生。尋其本性凝然寂靜。絕言詞境。離思議相。如是觀察是真佛子。我本心性散亂病重。以數息觀難可對治。以是因緣隨本所行。觀心妄想細觀心性。唸唸不住剎那剎那隨境轉變。隨心所念現我威儀。雖如是轉。更不見體。是不思議。非無所知。唯佛究盡心性本源。我發道心過二十年。從初發心至於今日。隨心妄想不覆其過。細尋推求更不可得。而是我行如來所說。煩惱病重但隨本病。自在隨心自然伏得。如捕鱉魚任鉤棄置。浮沉牽釣終鱉魚死。而是如來觀行秘術。淺行下根尚不得之。見我心性顯外輕浮。一切諸人皆謂極狂。我今為汝說觀心法。歷萬法相觀達心性。順逆橫豎淺深粗細。分別心性攝持萬德。我聽此語。于狂比丘生如來想。至心頂禮。比丘語畢。坐禪入定。七日不起身心不動。從定出已氣色鮮白。如白蓮華忽開之相。

是希有事誰敢思量。故知心法難可思議。求佛道者但習觀心。以是案之。見狂戲僧可生謗哉。

○常作詩比丘

汝又當聞。我巡此國親近智者五臺山北。往數十里有山民里。彼裡邊山有二比丘。結草菴室各住異所。元是杭州文筆人也。剃頭舍家遠住此山。觀其所作。不繼道跡不捨俗業。只所好者詩頌歌詠。花鮮香朝月朗照夜。染筆作詩冷風吹暮。霜鶴叫曉舉扇詠頌。從是以外更無所修。時人見者出家外道。誹謗罵詈不入僧數。二比丘僧。入山已后不出人間。不怖誹謗不喜讚歎。我往親近。見二僧行從草菴出。只作詩頌專。不見於佛法氣分。強勉久住致恭敬志。彌現邪見不出慈言。我終不見其人所行。遠離捨去。奚過數年後時復往。住于近邊二僧老齡。或八十餘復及九十。臨終之時。兼於一日晝夜不斷。老聲歌詠流淚悲吟。聞之僧俗皆謂老狂。不稱佛號不讀經教。無益習單。俗曲外書空送此生。是大惡人。時二老僧。臨命終克俱時出遇。閤眼語通執手泣吟。時于空中音樂聲滿。妙華異香遍薰山林。文殊．彌勒乘雲出現。各為老僧說深妙法。各迎一僧東西昇天。異香薰室數月不先。光明滿林通夜照曜。僧尼男女尋送頂拜。回室讚歎開草菴已。勘見年來作置詩書。非世間語。皆是甚深觀心功德實相境界。世間無

常生死不定。魔界佛界不二之由。煩惱菩提即一之源。見者染肝忽發道心。聞者徹骨眼淚難禁。或聞此詩剃頭入山。捨棄眷屬深守菩提。恥過持戒攝身觀心。趣佛道者其類極多。故知諸法皆是佛法。真可直心必可觀心。以是案之。誰佛世尊。其餘眾生莫謗比丘矣。

○沐浴之法

法空比丘呵責樂著沐浴弟子云。汝等比丘。明知法師沐浴之法。比丘白言。我等能知。是故常沐浴。法空比丘又更問云。若能知者可教於我。弟子白言。是非難事。水木火釜香灰等具。如法備足。調于溫湯不熱不寒。沐浴身體垢穢不凈。一切諸人皆悉知之。法空比丘告弟子言。汝所習者。是非沙門沐浴之法。一切男女在家之族沐浴儀式。經于多劫雖沐浴身體。黑業之垢唸唸增故。依彼法者更無出離三途舊里。只是造置熱地獄業。何由沐浴離身垢哉。剃頭染衣成法師形。永異俗形。以形異知心可異俗。以是明知。沙門沐浴不同俗法。猶為我說。弟子閉口不知所答。法空比丘告弟子言。汝未明知沙門沐浴心行作法。何常沐浴生愛著哉。我今為汝說沐浴法。凡法師心。少欲知足是真所行。昔若盛時胡國往詣請求佛法。彼國北山有一伽藍才十餘僧。出入止住皆持禁戒。不許浮囊。悉具威儀不傾油缽。我時來至彼山寺畢。為洗身垢構于溫室。

【現代漢語翻譯】現代漢語譯本：生死無常，輪迴不定。魔界與佛界並無本質區別。煩惱與菩提本為一體。見到此情此景的人，或許會頓生向道之心。聽到這些話的人，或許會感動得熱淚盈眶。或許有人聽聞此詩，便會剃度出家，遁入山林。捨棄家人眷屬，一心堅守菩提之道。以嚴守戒律、約束身心為榮，並觀照內心。走上佛道的人非常多。所以說，一切法皆是佛法。真心實意，必能觀照內心。以此來看，誰才是真正的佛世尊呢？其餘眾生不要誹謗比丘啊。

○沐浴之法

法空比丘（Dharmasunyata Bhiksu，證悟空性的比丘）呵斥貪戀沐浴的弟子說：『你們這些比丘，明明知道法師沐浴的方法。』比丘回答說：『我們知道，所以才經常沐浴。』法空比丘又問：『如果知道，那就教教我。』弟子回答說：『這不難。準備好水、木柴、火、鍋、香、灰等，按照規矩備齊。將水調成溫水，不熱不冷。沐浴身體，洗去污垢。這些大家都知道。』法空比丘告訴弟子說：『你們所學的，不是沙門（Sramana，出家修行者）沐浴的方法，而是世俗男女的沐浴儀式。即使經過多個劫數沐浴身體，黑業的污垢還是會念念增長。依照這種方法，永遠無法脫離三惡道。只是在造作熱地獄的業。怎麼能通過沐浴來去除身上的污垢呢？剃髮染衣，成為法師的形象，永遠與世俗不同。通過外在形象的改變，可知內心也可以與世俗不同。由此可知，沙門的沐浴與世俗不同。請為我說說。』弟子閉口無言。法空比丘告訴弟子說：『你們不明白沙門沐浴的心行方法，怎麼會經常沐浴併產生貪愛呢？我現在為你們說沐浴之法。凡是法師，少欲知足才是真正的修行。過去鼎盛時期，胡國（古代西域國家）的人前來請求佛法。那個國家的北山有一座伽藍（僧伽藍摩，寺院），只有十幾個僧人。他們的一舉一動都嚴守戒律，不允許使用浮囊（儲油器皿），一切都符合威儀，不會傾倒油缽。我當時來到這座山寺，爲了洗去身上的污垢，建造了溫室。』

【English Translation】 English version: Constantly subject to birth and death, with uncertainty. The realm of Mara (demon) and the realm of Buddha are not essentially different. Afflictions and Bodhi (enlightenment) share the same source. Those who witness this may suddenly develop a mind for the Dao (path). Those who hear this may be moved to tears. Perhaps someone, upon hearing this verse, will shave their head and enter the mountains, abandoning family and diligently upholding Bodhi. They take pride in upholding precepts, restraining the body, and observing the mind. There are many who embark on the path to Buddhahood. Therefore, know that all Dharmas (teachings) are Buddha-Dharma. With a sincere heart, one can surely observe the mind. Based on this, who is the Buddha-World Honored One? May other beings not slander Bhiksus (monks).

○ The Method of Bathing

Dharmasunyata Bhiksu (Monk who realized emptiness) rebuked disciples who were attached to bathing, saying: 'You Bhiksus, clearly know the method of bathing for a Dharma master.' The Bhiksus replied: 'We know, therefore we bathe often.' Dharmasunyata Bhiksu further asked: 'If you know, then teach me.' The disciples replied: 'It is not difficult. Prepare water, wood, fire, pot, incense, ashes, etc., according to the rules. Adjust the water to a warm temperature, neither hot nor cold. Bathe the body, washing away dirt and impurities. Everyone knows this.' Dharmasunyata Bhiksu told the disciples: 'What you have learned is not the method of bathing for a Sramana (ascetic), but the bathing rituals of ordinary men and women. Even after bathing the body for many kalpas (eons), the dirt of black karma will increase with every thought. Following that method, one can never escape the old home of the three evil paths. It only creates the karma for the hot hells. How can one purify the body through bathing? Shaving the head and dyeing the robes, becoming a Dharma master, is forever different from the secular form. Through the change in external form, one knows that the mind can also be different from the secular. From this, know that the bathing of a Sramana is different from the secular method. Please tell me about it.' The disciples were silent and did not know how to answer. Dharmasunyata Bhiksu told the disciples: 'You do not understand the mind and practice of a Sramana's bathing, how can you bathe often and develop attachment? I will now tell you the method of bathing. For a Dharma master, having few desires and being content is the true practice. In the past, during a prosperous time, people from the Hu countries (ancient Central Asian countries) came to request the Buddha-Dharma. In the northern mountains of that country, there was a Sangharama (monastery) with only a dozen monks. Their every action adhered strictly to the precepts, they were not allowed to use floating bladders (oil containers), everything conformed to the proper demeanor, and they would not spill the oil bowl. When I arrived at that mountain temple, I built a warm room to wash away the dirt from my body.'

先以上分供養住僧。上座和尚引率諸僧。威儀具足來至溫室。不誤僧次著座上竟。燒香散華胡跪合掌。勸請十方諸佛菩薩賢聖等眾沐浴供養。同聲讚歎諸佛菩薩。發大愿云。我等今生乃至究竟最未後身。常以如是沐浴如來菩薩賢聖。愿垂慈悲救濟眾生身心之垢。如是發願頂禮三寶。然後經時上座比丘臨沐浴時。端身安座閉目思惟。彈指數反。從眼淚下悲愁罔限。其餘比丘亦皆如是。時我不知沐浴因緣。未染佛法。見此所作合掌白言。和尚何故彈指思惟。淚流憂愁不敢沐浴。愿說因緣我樂欲聞。上座比丘即答我言。法師若欲澡浴之時。溫室上分供養三寶普施一切。上所作正欲沐時。以僧次第必應沐浴。若有客僧沙彌男女從近邊所而復來會。本住僧等出迎客僧。和顏問訊不生違背。發敬尊重生大師想。或父母或生極愛一子之想。而不分別是親是疏及知不知。亦不分別是男是女或賢或愚。必令沐浴無空過者。縱自不沐雖經多年。客比丘僧必令沐浴。所以者何。若於溫室生慳貪心。但自身與眷屬沐樂。不施他人及僧俗等。或加罵詈或時擯出。決定死後入熱地獄。焚燒身份飲三熱丸。經多劫數不知出時。欲見罪報出僧護等諸經論中。努力努力。于溫室時勿生貪心。又諸比丘及余男女。若有道心欲得二世廣大利益。當設溫室供養四

眾。隨力所堪拾薪汲水。又設粥漿內衣炭等諸沐浴具。常懷大悲供養眾僧及諸病者。令離塵穢亦令治病。所以者何。溫室功德無量無邊。首陀會天由溫室力。身色光明勝餘諸天。生生處處離煩惱垢。內外明潔入凈佛地。由是因緣自身雖不沐浴。摧骨盡力當施諸僧。深誡自身樂著欣求。不沐浴身為凈身垢。才沐浴時一心悲呻而作是觀。我從無量無數劫來。常所沐來三熱湯也。彼湯洗除我身垢者。早證無垢大菩提位。縱盡身份惱亂獄率。倍煩惱垢增輪迴塵。有何不飽生沐浴心。何況才得希有人身。幸值釋迦像法中間。沐浴法水可洗心垢。于有為湯生愛著哉。假使盡力聚集一切山林樹木。傾于大海無量諸水。日日溫室洗我身份。四大和合精血不凈。五體四支何時清凈。如是思惟不生愛著。又應觀察于溫室所生地獄想。見釜當生熱鐵之想。見湯應生融銅沸想。于汲湯人生獄率想。入湯船時應生入于極熱鐵罐受極苦想。磨體垢時應生我身入獄率掌摧折身份攫裂血肉驚怖之想。為止息故。臥坐之時當生臥坐熱鐵大地受深苦想。飲粥漿時應生飲于沸銅湯想。著內衣時應生極熱炎火鐵衣著纏身想。如是思惟不生一念樂浴之心。如是事觀但隨行者智慧寬狹其相無量。是事溫室復有理觀溫室作法。我身心外無求溫室。觀我腹內即是釜船。血

膿淚等即是湯水。三百六十諸骨骸等乃是薪木。我身燸氣是即火炎。我身諸皮乃應內衣。心王即是沐浴之人。心所即是溫室維那。如是心王及心所調業果報。溫室湯水沐浴自在。流轉生死實應悲嘆。又應思惟。凈戒如水智慧如火。煩惱如薪慈悲如釜。以凈戒水滿慈悲釜。以智慧火燒煩惱薪。由是定慧相應。溫水心中流出。以是法水洗除無始妄想心垢。惡業之垢煩惱之塵。須㬰須㬰令自然消滅。佛性之體真如之理。剎那剎那微妙顯現。自佗無垢內外清凈。天魔外道不能污穢。生死煩惱更不塵染。如是觀行是真沐浴。如是思惟是名理溫室。自今以後如是習學。世間溫室非真沐浴。況復可怖後世罪報。誰有智者不隨此語。但諸愚夫醪迷不解。上座比丘說此事已。更不沐浴即還本房。余比丘亦皆不沐浴。我聞此說不覺淚流。深發道心常愿沐浴觀心之溫水。于諸世間溫室沐浴不生希望。才得沐浴猶生入于熱地獄想。是故汝等信我所說。不應著于溫室沐浴。常念無常而觀心性之沐浴法水永離心垢。弟子比丘聞大師之誡。深懷慚愧永絕沐浴。希求法水固持戒品。習學正教永發道心。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○唸佛

有一比丘名曰定覺。白明智言。我今無智亦無戒行。人中

之牛羊花園之枯木。但稱佛名唸佛為業。唯愿和尚為我宣說稱念佛名功德心行。明知和尚和顏向之。告比丘言。善哉善哉。汝真知識。能知生死崖岸苦岸。三歸者即是菩提之初道。應修唸佛。唸佛是最上之行法。所以者何。向上虛空直下大地側見於四方。一切處處。若天若人鬼畜等類。皆蒙諸佛大悲方便。才得免苦或入樂城。是故發心求佛道者。舍于餘業但念諸佛並稱名號。以是功德。度于生死瀑流之大海。證於涅槃寂靜解脫。我今為汝說于稱念佛名儀式。如我昔時初發之道心。為求佛法巡諸國中。或入深山食草而住。或住冢間乞食而逕。或住于伽藍永仕習學。或交聚落出入往來。如是如是經歷多年。訪習佛法尋求戒律。師子國中有一孤山。岑串半天谷徹幽地。其孤山中有一伽藍。才有一僧。人跡難通。我時尋登往詣于伽藍。三七日之間精進經行。見僧所行甚為希有。不持經教法文等之具。日夜六時沐浴精進。入于堂內一心彈指。閉目思惟舉聲唱云。南無十方諸佛如來。一唱名畢良久思惟。復發聲言。南無大聖釋迦牟尼如來。良久思惟。複稱釋迦如前無異。如是思惟稱佛名號。百反千反從眼淚流。如春細雨亦如泉水。但除食時大小便利。于其餘時相欠如是。燒香散華時節果食如法供養。稱佛名號閉目思惟更無餘事。我

【現代漢語翻譯】現代漢語譯本像牛羊踐踏過的花園，又像是已經枯萎的樹木。只是稱念佛的名號，以唸佛為修行。希望和尚能為我宣說稱念佛名號的功德和修行方法。我深知和尚會以慈悲的面容對待我。和尚對比丘說：『好啊，好啊！你真是個有智慧的人，能夠認識到生死輪迴的懸崖和痛苦的此岸。皈依三寶是通往菩提的最初道路，應當修習唸佛。唸佛是最殊勝的修行方法。』為什麼這麼說呢？向上至虛空，向下至大地，側面遍及四方，一切處所，無論是天人、人類還是鬼畜等眾生，都蒙受諸佛的大悲方便，才得以脫離苦難，或者進入安樂的城池。因此，發心求佛道的人，應當捨棄其他的修行，只念諸佛的名號並稱念它們。憑藉這種功德，就能渡過生死輪迴的瀑流大海，證得涅槃寂靜的解脫。我現在為你宣說稱念佛名號的儀軌，就像我過去最初發道心的時候一樣。爲了尋求佛法，我遊歷各國，或者進入深山以草為食，或者住在墳墓之間乞討為生，或者住在寺院裡長久地學習。或者出入于村落之間。就這樣經歷了多年，訪習佛法，尋求戒律。在師子國（斯里蘭卡）中有一座孤山，高聳入雲，山谷幽深。這座孤山中有一座寺院，只有一個僧人居住，人跡罕至。我當時就前去拜訪那座寺院，在二十一天里精進地修行。我看到那位僧人的行為非常稀有，他不持有經書教典等法物，日夜六時沐浴精進，進入佛堂一心彈指，閉目思惟，然後高聲唱唸：『南無十方諸佛如來（對十方一切諸佛的皈依）。』每次唱完名號后，都會靜靜地思惟很久。然後再次發聲說：『南無大聖釋迦牟尼如來（對偉大的聖者釋迦牟尼佛的皈依）。』思惟的時間和之前一樣。然後重複稱念釋迦牟尼佛的名號，和之前沒有什麼不同。就這樣思惟稱念佛的名號，成百上千次，眼淚像春天的細雨一樣流淌，也像泉水一樣涌出。除了吃飯和大小便的時候，其餘的時間都這樣修行。燒香、散花、供養時令水果等，如法地供養。稱念佛的名號，閉目思惟，沒有其他的事情。

【English Translation】 English version Like a garden trampled by cattle and sheep, or like withered trees. He only recites the Buddha's name and takes mindfulness of the Buddha as his practice. I hope that the Venerable One will explain to me the merits and practices of reciting the Buddha's name. Knowing that the Venerable One would kindly listen, he addressed the Bhikkhu, saying, 'Excellent, excellent! You are truly knowledgeable, able to recognize the precipice of birth and death and the shore of suffering. Taking refuge in the Three Jewels is the initial path to Bodhi. One should cultivate mindfulness of the Buddha. Mindfulness of the Buddha is the supreme practice.' Why is this so? Upward to the void, downward to the earth, and sideways in all directions, everywhere, whether it be gods, humans, ghosts, or animals, all beings receive the great compassion and skillful means of the Buddhas, thus escaping suffering or entering the city of bliss. Therefore, those who aspire to the path of Buddhahood should abandon other practices and only be mindful of the Buddhas and recite their names. By this merit, they can cross the great ocean of the waterfall of birth and death and attain the liberation of Nirvana's tranquility. I will now explain to you the ritual of reciting the Buddha's name, just as I did when I first developed the aspiration for enlightenment. In order to seek the Dharma, I traveled through various countries, sometimes entering deep mountains and living on grass, sometimes living among tombs and begging for food, or residing in monasteries for long-term study. Or going in and out of villages. In this way, I spent many years, visiting and studying the Dharma, seeking the precepts. In the country of Simhala (Sri Lanka) there was a solitary mountain, towering into the sky, with deep valleys. In that solitary mountain there was a monastery, inhabited by only one monk, rarely visited by people. At that time, I went to visit that monastery and diligently practiced for three weeks. I saw that the monk's practice was very rare. He did not possess scriptures or other Dharma instruments, but bathed diligently six times a day and night, entered the hall, single-mindedly snapped his fingers, closed his eyes, contemplated, and then loudly chanted: 'Namo Ten Directions All Buddhas Tathagatas (Homage to all Buddhas in the ten directions).' After each recitation, he would contemplate quietly for a long time. Then he would say again: 'Namo Great Sage Shakyamuni Buddha Tathagata (Homage to the Great Sage Shakyamuni Buddha).' The time for contemplation was the same as before. Then he would repeat the recitation of Shakyamuni Buddha's name, without any difference from before. In this way, he contemplated and recited the Buddha's name hundreds and thousands of times, tears flowing from his eyes like fine spring rain or like gushing springs. Except for the time for eating and relieving himself, he practiced in this way at all other times. Burning incense, scattering flowers, offering seasonal fruits, and making offerings according to the Dharma. Reciting the Buddha's name, closing his eyes, and contemplating, there was nothing else.

即思惟。然是愚僧無所知故。才稱佛名不修餘業。不可親近早當遠離。復更思惟。我今試問比丘所作。作是念已往比丘所。合掌白言。大德比丘住此深山經幾年序。亦有何緣但稱佛名不修餘業。比丘諦聽。我今細知比丘心行。謙我所行設於試問。雖須不答。但以大悲息汝迷心。汝比丘僧若真欲求大菩提道。早止息于慢劣他心。但發隨喜恭敬一切。勿輕佛法。所以者何。佛法甚深非凡所識。稱南無佛微小音聲。能辦一切世出世間有為無為事理之功德。譬如龍子初生七日。而能雨甘水普潤一切。亦如頻伽在卵㲉之中。聲勝眾鳥哀雅微妙。稱南無佛一音聲中。然彼如來從初發心及證極果。于其中間一切功德．智慧．慈悲．禪定．解脫．一切善根。皆悉具足無有缺減。所以者何。如是功德和合莊嚴名為佛陀。心性體相名號儀式但一無異。為化眾生所現名號體相不同。若尋本性如如空寂。以是因緣稱佛名時具諸功德。念體性時亦具稱名功德等事。更互具足更無所缺。猶如大綱牽一目時。一切諸目皆悉振動。亦如丸香諸香合故。燒一分時眾香馥[茍-口+匕]。是故比丘但稱佛名不修余善。直至道場破魔軍已證大菩提。我聞此語深懷慚愧。叩頭求救。惟愿大師為我宣說唸佛方法。比丘語言。稱念佛名有多方法。我為略說示其一兩句

。若欲稱念諸佛名號。于清凈地安置佛像。幡蓋華幢妙華燈明。如法莊嚴盡力不怠。沐浴香湯令身清凈。楊柳含口以水凈垢。著于凈衣不起染著。心狂所起貪瞋癡等呵責被。迷亂煩惱一一而伏制之莫令不起。然起大悲發弘誓言。我及眾生無明迷亂。不知諸法是非之相。亦復不知真如寂靜實相之法。死此生彼流轉無窮。受善惡身經劫不盡。雖慚此苦不知遁方。如折羽鳥翻飛無便。亦如盲人見色無由。諸佛如來發大悲願。能除迷闇智慧日光。朗度群生令生惠解。是故我今但稱佛號並念功德。因佛之誓願發於惠眼。及無始生死際限。明照法界自然無礙。如是思惟一心稱念諸佛名號。復更思惟諸佛之名號希有得聞。若得才聞除無量劫煩惱惡業。常生善趣。諸魔外道不能嬈亂。猶如妙藥。但聞藥名延三百歲長遠壽命。亦如咒王。才得聞時諸毒惡氣自然消滅。何況一心稱念佛陀功德利益無量無邊。是故我今除諸亂心一心稱名。如是思惟稱念佛名。復更思惟如來妙相甚深微妙。盡說妙行多劫修行。所謂誓發四弘之大愿。舍法界財施諸眾生。求眼施眼。求耳施耳。求手施手。求足施足。乞骨隨者施與骨髓。乃至身命普施一切。經無量劫遍於法界。行如是施心無猒離。于其中間不起想。能施所施差別之心。持戒．精進乃至智慧遍於法界。

經無量劫不起想。如前佈施。如是修行自行化佗。無量功德感得微妙自受用身。周圓無際相好功德。無見頂相遍於法界。眉間白毫亦遍於法界。乃至一切諸根相好身份毛孔一一無邊無限。善根所引生故。色身智慧十力無畏。慈悲神通三昧道品。皆遍法界而不雜亂。更互而住自受法樂凝然寂靜。況發大悲還念本願。愍眾生故示現應身。隱尊特身居分段土。身有形量大小差別。士有凈穢凡聖萬差。于所現身相好功德亦不思議。青蓮華眼紺毛睫相。雪山白齒牛王步相。頻伽音聲師子臆相。一一之相好非是惡法。無量功德和合所成。繫心思惟舉聲稱名。滅除眾苦定得安樂。愿如諸佛我亦如是。感得相好功德之身。為諸眾生作大依止。運載自佗直至菩提。如是思惟一心稱名。復更思惟。諸佛名號具無量德。于地獄中得聞佛名。猛火消滅變成蓮池。于餓鬼中得聞佛號。甘露現前饑苦已消。修羅人天各隨所應。或除怖畏貧窮五衰生諸善法。今世安樂將來證果。如是利益稱念佛時自然具足。是故一心稱念佛名。復更思惟。諸佛方便甚深微妙也。其有眾生一心稱名。無礙智慧自然知見來至其所。伸慈悲手而摩頂守護。教化引接。增益於善法。減于惡法。漸漸教化而令入佛道。如凈圓月之自然浮水。亦如孔雀之依雷懷妊。有如是益。

【現代漢語翻譯】現代漢語譯本經歷無量劫不起妄想分別。像之前所說的佈施一樣。這樣修行，自己修行也教化他人。無量的功德感得微妙的自受用身。周遍圓滿沒有邊際的相好功德。無見頂相遍佈于整個法界。眉間白毫也遍佈于整個法界。乃至一切諸根相好身份毛孔，每一個都無邊無際。都是由善根所引導而生。色身智慧、十力無畏、慈悲神通、三昧道品，都遍佈法界而不雜亂。相互交融而住，享受著自受法樂，凝然寂靜。更何況發起大悲心，還念最初的誓願。因為憐憫眾生，所以示現應化之身。隱沒尊特之身，居住在分段生死的國土。身體有形狀大小的差別。國土有清凈污穢、凡夫聖人的萬種不同。對於所顯現的應化之身，其相好功德也是不可思議的。青蓮花般的眼睛，紺青色的睫毛，雪山般潔白的牙齒，牛王般的步伐，頻伽鳥般的聲音，獅子般的胸膛。每一個相好都不是惡法，而是無量功德和合而成。專心致志地思惟，舉聲稱念佛的名號，就能滅除種種苦難，必定得到安樂。愿我像諸佛一樣，也能感得具有相好功德的身體，為一切眾生作大依靠，運載自己和他人，直到證得菩提。這樣思惟，一心稱念佛的名號。再進一步思惟，諸佛的名號具足無量的功德。在地獄中，如果能聽到佛的名號，猛烈的火焰就會消滅，變成蓮花池。在餓鬼道中，如果能聽到佛的名號，甘露就會顯現，飢餓的痛苦就會消除。阿修羅、人、天，各自根據自身的情況，或者消除怖畏、貧窮、五衰等痛苦，生出各種善法。今生得到安樂，將來證得佛果。像這樣的利益，在稱念佛名的時候自然具足。所以要一心稱念佛的名號。再進一步思惟，諸佛的方便法門非常深奧微妙。如果有眾生一心稱念佛的名號，無礙的智慧自然會生起，並且能知能見，來到他的身邊。伸出慈悲的手來摩頂守護，教化引導，增加他的善法，減少他的惡法，漸漸地教化他，使他進入佛道。就像清凈圓滿的月亮自然地浮現在水中一樣，也像孔雀依靠雷聲而懷孕一樣。有這樣的利益。復更思惟。諸佛方便甚深微妙也。其有眾生一心稱名。無礙智慧自然知見來至其所。伸慈悲手而摩頂守護。教化引接。增益於善法。減于惡法。漸漸教化而令入佛道。如凈圓月之自然浮水。亦如孔雀之依雷懷妊。有如是益。

【English Translation】 English version After countless kalpas (aeons) without arising thoughts. Like the previous giving. Practicing like this, cultivating oneself and transforming others. Countless merits are felt, resulting in a subtle self-enjoyment body. The characteristics and merits are perfectly complete and boundless. The invisible crown of the head pervades the entire Dharma Realm. The white hair between the eyebrows also pervades the entire Dharma Realm. Even all the roots, characteristics, body parts, and pores are each boundless and limitless. They are all produced by the guidance of good roots. The wisdom of the physical body, the ten powers and fearlessness, compassion, supernatural powers, samadhi (meditative absorption), and the path factors all pervade the Dharma Realm without being mixed up. They dwell interdependently, enjoying the Dharma bliss of self-enjoyment, serene and tranquil. How much more so when a great compassionate heart arises, recalling the original vows. Because of compassion for sentient beings, they manifest responsive bodies. Concealing the honored and special body, residing in the land of segmented existence. The body has differences in shape and size. The lands have ten thousand differences in purity and impurity, ordinariness and holiness. Regarding the manifested responsive body, its characteristics and merits are also inconceivable. Eyes like blue lotus flowers, dark blue eyelashes, teeth as white as snow mountains, steps like a bull king, a voice like a kalavinka bird, a chest like a lion. Each characteristic is not an evil Dharma, but is formed by the combination of countless merits. Focus the mind and contemplate, raise the voice and call the name, eliminate all suffering, and surely attain peace and happiness. May I be like all the Buddhas, also feeling a body with characteristics and merits, to be a great reliance for all sentient beings, carrying myself and others until attaining Bodhi (enlightenment). Think like this, wholeheartedly call the name of the Buddha. Further contemplate, the names of all Buddhas possess limitless virtues. In hell, if one hears the name of the Buddha, the raging fire will be extinguished and transformed into a lotus pond. In the realm of hungry ghosts, if one hears the name of the Buddha, nectar will appear and the suffering of hunger will be eliminated. Asuras (demigods), humans, and devas (gods), each according to their situation, either eliminate fear, poverty, the five signs of decay, and generate all kinds of good Dharmas. In this life, they attain peace and happiness, and in the future, they attain Buddhahood. Such benefits are naturally complete when calling the name of the Buddha. Therefore, wholeheartedly call the name of the Buddha. Further contemplate, the expedient means of all Buddhas are very profound and subtle. If there are sentient beings who wholeheartedly call the name, unobstructed wisdom will naturally arise, and they will be able to know and see, coming to their side. Extending compassionate hands to touch their heads and protect them, teaching and guiding them, increasing their good Dharmas, decreasing their evil Dharmas, gradually teaching them, causing them to enter the Buddha path. Just like the pure and full moon naturally floating in the water, also like a peacock conceiving by relying on thunder. There are such benefits. Further contemplate, the expedient means of all Buddhas are very profound and subtle. If there are sentient beings who wholeheartedly call the name, unobstructed wisdom will naturally arise, and they will be able to know and see, coming to their side. Extending compassionate hands to touch their heads and protect them, teaching and guiding them, increasing their good Dharmas, decreasing their evil Dharmas, gradually teaching them, causing them to enter the Buddha path. Just like the pure and full moon naturally floating in the water, also like a peacock conceiving by relying on thunder. There are such benefits.

一心稱名。復更思惟一生早過。如山下水。身命忽衰猶如槿花。罪業積身煩惱滿心。臨命終時。眾病逼迫眾苦惱亂。諸根散懷色身衰損。閻魔之使者問定罪業輕重之相。牛頭馬頭前後圍繞摧折身份。惡鬼惡神內外伺便倍增苦惱。恩愛之妻子流淚失方。覆養之眷屬懷憂愁傷。朋友故人見於氣色便不來至。近鄰比戶聞于案內專不相問。王法上逼妻子下悲。一生積財四面出去。朝暮妝身皆悉衰損。臨其時節何人救濟慈悲覆護。諸佛如來垂大悲力影現其前。慈悲照身耎語誘喻蓮臺迎接。息諸重苦生凈土中。見佛聞法。如是利益誠為希有。如是思惟一心念佛。復思惟稱念彌陀一佛即為稱念一切諸佛。以何因緣。三身如來與一切佛同體同意同事業故。一切諸佛皆具三身功德之果。是故稱念彌陀一佛功德遍成稱念一切諸佛。如是思惟一心念佛。如是念佛名事唸佛。其相無邊。但隨行者智慧寬狹一一觀之。若欲直念諸佛功德。應觀理性。此有三種理觀念佛。一直應觀我身即是如來身相。二直應觀我心即是如來心性。三直應觀山河草木乃至一塵即是如來微妙身心。一直觀身即佛身者。觀我身體頭眼耳鼻舌乃至手足一切身份。一往雖是生死無常。再尋觀達具無邊際真成功德常遍色身。相續湛然非有非無。頭即是空空即是頭。眼耳鼻等一切

【現代漢語翻譯】現代漢語譯本一心稱念佛名。又進一步思索，一生短暫如白駒過隙，如同山間流水般逝去。生命衰敗迅速，猶如木槿花般轉瞬凋零。罪業積聚于身，煩惱充斥內心。臨命終時，各種疾病逼迫，各種痛苦煩惱擾亂心神。諸根散亂，色身衰敗損傷。閻魔（Yama，冥界之主）的使者審問，判定罪業輕重。牛頭馬面（Ox-Head and Horse-Face，冥府的獄卒）前後圍繞，摧殘身體。惡鬼惡神內外伺機，倍增痛苦煩惱。恩愛的妻子兒女哭泣流淚，不知所措。供養我的眷屬憂愁悲傷。朋友故人看到我的氣色便不再來探望。近鄰街坊聽到我的情況也不來問候。王法在上逼迫，妻子兒女在下悲傷。一生積攢的財富四面散去。早晚精心打扮的身體都衰敗損傷。臨到那時，有誰能救濟我，慈悲地庇護我呢？諸佛如來垂下大悲之力，身影顯現在我面前。慈悲之光照耀我的身體，用柔和的語言誘導勸慰，用蓮臺迎接我。止息各種沉重的痛苦，往生到凈土之中。見佛聞法。這樣的利益實在是稀有難得。這樣思索，一心念佛。又思索稱念彌陀（Amitābha，阿彌陀佛）一佛，就等於稱念一切諸佛。因為什麼緣故呢？因為三身如來（Trikaya，佛的三種化身）與一切佛同體、同意、同事業。一切諸佛都具備三身功德之果。因此，稱念彌陀一佛的功德，就普遍成就稱念一切諸佛的功德。這樣思索，一心念佛。這樣的唸佛，名為事唸佛。它的相狀無邊無際，但隨著修行者智慧的寬廣或狹隘，一一去觀察它。如果想要直接念諸佛的功德，應當觀理性。這裡有三種理觀念佛。一是直接觀我的身體就是如來的身相。二是直接觀我的心就是如來的心性。三是直接觀山河草木乃至一粒微塵，就是如來微妙的身心。一是直接觀身即佛身，觀我的身體，頭、眼、耳、鼻、舌乃至手足一切身份。乍一看雖然是生死無常，再深入觀察就能通達它具足無邊際的真成功德，常遍於色身。相續不斷，湛然寂靜，非有非無。頭即是空，空即是頭。眼、耳、鼻等一切...

【English Translation】 English version Wholeheartedly reciting the Buddha's name. Furthermore, contemplating that life passes swiftly, like water flowing down a mountain. The body and life suddenly decline, like a hibiscus flower that withers quickly. Sins accumulate on the body, and worries fill the heart. When approaching the end of life, various illnesses press in, and various sufferings and afflictions disturb the mind. The faculties scatter, and the physical body decays and deteriorates. The messengers of Yama (冥界之主) question and determine the weight of sins. Ox-Head and Horse-Face (冥府的獄卒) surround from all sides, crushing the body. Evil ghosts and spirits watch for opportunities inside and out, increasing suffering and affliction twofold. Beloved wives and children weep and lose their way. Caring relatives are filled with worry and sorrow. Friends and acquaintances, seeing the state of one's health, no longer come to visit. Neighbors, hearing of the situation, do not even inquire. The laws of the king press from above, and wives and children grieve below. Wealth accumulated throughout life scatters in all directions. The body, adorned morning and evening, completely decays and deteriorates. At that time, who will rescue me and compassionately protect me? The Buddhas and Tathagatas extend their great compassionate power, and their forms appear before me. Compassionate light shines upon my body, and gentle words of encouragement and persuasion are spoken, welcoming me with a lotus platform. Ceasing all heavy suffering, I am born in the Pure Land. Seeing the Buddha and hearing the Dharma. Such benefits are truly rare and precious. Contemplating in this way, wholeheartedly recite the Buddha's name. Furthermore, contemplating that reciting the name of Amitābha (阿彌陀佛) Buddha is equivalent to reciting the names of all Buddhas. For what reason? Because the Trikaya (佛的三種化身) Tathagata and all Buddhas are of the same essence, the same mind, and the same activity. All Buddhas possess the fruit of the merits of the Trikaya. Therefore, the merit of reciting the name of Amitābha Buddha universally accomplishes the merit of reciting the names of all Buddhas. Contemplating in this way, wholeheartedly recite the Buddha's name. Such recitation of the Buddha's name is called 'recitation of the Buddha through contemplation of phenomena'. Its aspects are boundless, but practitioners should contemplate them individually according to the breadth or narrowness of their wisdom. If one wishes to directly contemplate the merits of the Buddhas, one should contemplate the principle of reality. There are three types of contemplation of the Buddha through principle. First, directly contemplate that my body is the body of the Tathagata. Second, directly contemplate that my mind is the mind-nature of the Tathagata. Third, directly contemplate that mountains, rivers, grasses, trees, and even a single speck of dust are the subtle body and mind of the Tathagata. First, directly contemplate that the body is the Buddha's body, contemplating my body, head, eyes, ears, nose, tongue, and even hands and feet, all parts of the body. At first glance, it appears to be subject to birth, death, and impermanence, but upon further contemplation, one can realize that it possesses boundless true merits and virtues, constantly pervading the physical body. Continuously, serenely, neither existent nor non-existent. The head is emptiness, and emptiness is the head. Eyes, ears, nose, and all...

身份亦復如是。真如冥合。超言議道越思量境。由是我身即是法性清凈法身。離我身而外何處求於法身。如來一一身份遍於法界更不雜亂。由妄執故分別是非寬狹差別。論其本性。頭等身份一一毛孔皆同法界自在無礙。豈非報身相好功德具我身上。何況應身即是我身。今觀我身與佛無異。我身頭頂即是如來之無見頂相。我頭發毛乃是諸佛之紺青發相。觀我兩眼即是世尊青蓮鮮白大慈悲之眼。論我音聲豈非頻伽八辯聲相。頻婆果之唇備我口中。師子胸臆即我胸臆。紫金色膚乃我身皮。千輻輪文具我足底。如來行步承足蓮華。是我步時所履物也。如來所著上服法衣及諸瓔珞。乃是我身所服衣裝乃嚴身具也。總觀我身與佛無異。由修行力離惡業故。如來相好顯現炳然。離塵光潔眾所樂見。由妄想力造眾業故。眾生身份相好隱沒。覆弊塵垢污穢無光眾所遠離也。觀其本性但一無異。猶如黃金被練放光藏土黑闇。亦如鏡面加瑩明顯積塵無杲。由是應觀我身相好與自受用及佗受用應身相好平等無異。但悔妄想顛倒因緣。早念前達諸佛功德。及念我身本具佛身。還於本覺安住寂靜。如是思惟稱念佛名矣。二觀我心即佛心者。諸佛心意即我心意。觀我心內有三佛種五智種子。三世諸佛所修真如名為法界身法界心。方便皆悉具足無有減少

【現代漢語翻譯】現代漢語譯本身份也是如此。真如與冥合，超越了言語議論的道路，超越了思量境界。因此我的身就是法性清凈法身。離開我的身之外，到哪裡去尋求法身呢？如來每一個身份都遍佈於法界，更不會雜亂。由於虛妄執著，才分別是非、寬狹差別。論及其本性，頭等身份，甚至每一個毛孔，都與法界相同，自在無礙。難道報身的相好功德不都具備在我的身上嗎？更何況應身就是我的身。現在觀察我的身與佛沒有差異。我的頭頂就是如來之無見頂相（佛頂上看不到頂端的肉髻）。我的頭髮就是諸佛的紺青發相（如紺青色的頭髮）。觀察我的兩眼，就是世尊青蓮鮮白大慈悲之眼。論我的音聲，難道不是頻伽（妙音鳥）的八種辯才之聲相嗎？頻婆果（一種紅色水果）般的嘴唇具備在我的口中。師子（獅子）般的胸臆就是我的胸臆。紫金色的面板就是我的身皮。千輻輪文（佛足底的紋路）具備在我的足底。如來行走時承托足部的蓮華，就是我行走時所踩踏之物。如來所穿的上服法衣以及各種瓔珞，就是我身所穿的衣裝和莊嚴身體的器具。總的來看，我的身與佛沒有差異。由於修行的力量，遠離惡業的緣故，如來的相好顯現得非常明顯。遠離塵埃，光明潔凈，為大眾所樂見。由於妄想的力量，造作各種業的緣故，眾生的身份相好隱沒，被塵垢覆蓋，污穢無光，為大眾所遠離。觀察其本性，原本就是一樣，沒有差異。猶如黃金經過錘鍊而放出光芒，藏在泥土中則顯得黑暗。也像鏡面經過擦拭而明顯，積滿灰塵則黯淡無光。因此，應該觀察我的身相好與自受用以及他受用應身相好平等沒有差異。只要懺悔妄想顛倒的因緣，早日憶念並通達諸佛的功德，以及憶念我的身本來就具備佛身，迴歸到本覺，安住在寂靜之中。這樣思惟，稱念佛的名號就可以了。二、觀我心即佛心者：諸佛的心意就是我的心意。觀察我的心內有三佛種（正因佛性、了因佛性、緣因佛性），五智種子（法界體性智、大圓鏡智、平等性智、妙觀察智、成所作智）。三世諸佛所修的真如，名為法界身、法界心，方便都完全具備，沒有減少。

【English Translation】 English version The nature of the body is also like this. True Thusness (Tathata) merges in the dark, surpassing the path of words and discussions, exceeding the realm of thought. Therefore, my body is the Dharma-nature pure Dharma-body. Apart from my body, where can one seek the Dharma-body? Each part of the Tathagata's body pervades the Dharma-realm and is not mixed up. Due to false attachments, one distinguishes between right and wrong, width and narrowness, and differences. Discussing its original nature, the head and other parts of the body, even every pore, are the same as the Dharma-realm, free and unobstructed. Isn't it that the merits and virtues of the Reward Body (Sambhogakaya) are all present on my body? Moreover, the Manifestation Body (Nirmanakaya) is my body. Now, observing my body, there is no difference from the Buddha. The crown of my head is the invisible crown mark (Ushnisha) of the Tathagata. My hair is the dark blue hair mark (Lakshana) of all Buddhas. Observing my two eyes, they are the eyes of great compassion, fresh and white like blue lotuses, of the World Honored One. Discussing my voice, isn't it the voice of the Kalavinka (a mythical bird with a beautiful voice) with eight kinds of eloquence? The lips like the Bimba fruit (a red fruit) are present in my mouth. The lion-like chest is my chest. The purple-golden skin is my skin. The thousand-spoked wheel mark (Chakra) is present on the soles of my feet. The lotus flowers that support the feet of the Tathagata when walking are the things I step on when I walk. The upper garment, Dharma robe, and various ornaments worn by the Tathagata are the clothing and ornaments worn by my body to adorn myself. In general, observing my body, there is no difference from the Buddha. Due to the power of practice, being away from evil karma, the marks and virtues of the Tathagata appear clearly. Being away from dust, bright and clean, pleasing to all. Due to the power of delusion, creating various karmas, the marks and virtues of sentient beings' bodies are hidden, covered by dust, dirty and without light, and avoided by all. Observing its original nature, it is only one and without difference. It is like gold being refined and emitting light, while hidden in the soil it appears dark. It is also like a mirror being polished and becoming clear, while covered with dust it becomes dull. Therefore, one should observe that the marks and virtues of my body are equal and without difference from the marks and virtues of the Manifestation Body for self-enjoyment and for the enjoyment of others. Just repent of the causes and conditions of delusion and inversion, and early remember and understand the merits and virtues of all Buddhas, and remember that my body originally possesses the Buddha-body, return to the original enlightenment, and abide in stillness. Thinking in this way, one can recite the name of the Buddha. Secondly, observing my mind as the Buddha's mind: The minds of all Buddhas are my mind. Observing within my mind, there are the three Buddha-seeds (the seed of the direct cause, the seed of the understanding cause, and the seed of the conditional cause), and the seeds of the five wisdoms (the wisdom of the Dharma-realm nature, the great mirror wisdom, the wisdom of equality, the wisdom of wonderful observation, and the wisdom of accomplishing actions). The True Thusness (Tathata) cultivated by the Buddhas of the three times is called the Dharma-realm body and the Dharma-realm mind, and all expedient means are fully present without any reduction.

。法身遍故。報身．應身亦遍法界。正因緣了亦同周遍。如是觀時。我身諸佛及諸有情一切平等。皆應稱念名號體性。如是思惟名真唸佛矣。三觀草木一切諸物即是佛。何者。佛性如空遍於一切。云何宣說有情非情有無差別。是故應觀一切非情亦是諸佛。一色一香純是中道。一音一味亦是真如。若動若止乃是法性。若粗若細全是實相。實智所棲萬法境界即是法身也。由是應觀非情之類皆是法身。如是等輩無智眼故。皆見草木瓦石等物。非是佛性非是佛身。但謂無情朽敗之物。是不可思議。唯有諸佛明知是事。凡夫淺識非其境界。由是因緣莫論是事。但仰可信受。恐彼草木瓦石之類。見如我等有情之類。皆生是念。我等草木瓦石之類皆具佛性法界之理。故自然成佛放光說法道理應然。胎卵濕化之諸有情。由何因緣而得成佛。是不思議誰知本緣乎。由妄想故感此草木瓦石金玉香臭善惡萬品之差別。迷謬不識法性常住非情。我等及彼有情一一皆具佛性功德作佛本緣。如是怪疑。如我等輩聞佛所說。佛性遍於非情草木。皆生怪念執心不改。以何因緣一切諸法不思議。除佛世尊無有覺知。非情有情本來作法。何況經云。一佛成佛。觀見法界一切草木總皆是佛身。身長丈六放光說法。其佛皆名妙覺如來(文)。以是思念。凡夫妄識

心眼見之草木等類。況六根言音說法。但是非情無記物類。諸佛如來以如實智明瞭見之。一切草木非情之類放光說法身相微妙。定知不依凡夫妄識所見之相。除依諸佛實智所照。如是觀察。一切諸物皆是諸佛。皆應稱名禮拜讚歎。不生於彼下劣之想。如華嚴云。了知一切法。自性無所有。若能如是解。即見盧遮那。總相大意。心佛眾生依報正報非情等類。但一法性更無差別。如是思惟不生偏執邪見之心。若於實相究竟深理不知玄底。偏生執時。煩惱轉增不免輪迴。由是世尊為遮偏執。遠離四句百非等謗。宣說實相念佛之門。但仰信受不生疑念(已上問答)。順彼天臺圓頓唸佛。一稱佛名一念佛德。唸唸之中三德三諦三佛具足無有缺減。各皆相續無有一異。乃至百界千如三千世間一念中見無不真實。如酌大海一渧之水。一切諸流自然而得。亦如身體一指傷時。一切五體皆悉不安。一念心起三身具足。萬法動起如是如是。名不思議相續唸佛。若用是觀慾念佛時。依彼廣文止觀等之意細撿應觀。復有真言秘密之念佛。稱念佛之時觀我心中有八葉之蓮葉上臺。之上有月輪之形。一一月輪有種子之字。一一種子變三摩耶形。其三摩耶形皆變佛身。臺上大日。葉上四佛及四菩薩。乃至重重蓮華臺。三十七尊放光端坐。如是思惟稱名

【現代漢語翻譯】現代漢語譯本以心眼所見，草木等物與有情眾生並無差別。更何況六根所發出的言語音聲，以及所表達的各種是非情感和無記事物。諸佛如來以如實的智慧明瞭地照見這一切。一切草木等無情之物，都在放光說法，其身相微妙。由此可以確定，我們所見之相，並非依凡夫的虛妄分別識所見，而是依諸佛的真實智慧所照見。如此觀察，一切事物皆是諸佛，都應當稱念其名，禮拜讚歎，不應生起輕視的想法。如《華嚴經》所說：『了知一切法，自性無所有，若能如是解，即見盧舍那（Vairocana，光明遍照）。』總而言之，心、佛、眾生、依報（所依環境）、正報（身心果報），乃至有情與無情之物，都只是同一法性，更無差別。如此思維，就不會產生偏執和邪見。如果對於實相的究竟深奧之理不能徹底瞭解，而偏執一端，煩惱就會不斷增長，無法脫離輪迴。因此，世尊爲了遮止偏執，遠離四句百非等誹謗，宣說了實相念佛之門，只要仰信接受，不生疑念（以上是問答）。順應天臺宗圓頓唸佛的教義，一聲稱念佛名，一念思惟佛德，唸唸之中，法身德、般若德、解脫德三德，以及空諦、假諦、中諦三諦，和法身佛、報身佛、應身佛三佛，都圓滿具足，沒有絲毫欠缺。每一念都相續不斷，沒有差別。乃至百界千如、三千世間，都在一念之中顯現，無不真實。如同從大海中取出一滴水，一切江河之水自然都已包含其中。又如身體的一根手指受傷，全身都會感到不安。一念心起，三身具足，萬法隨之而動，就是這樣，就是這樣，這叫做不可思議的相續唸佛。如果用這種觀想方法來念佛，應當依據天臺止觀等廣博的經文，仔細研讀並進行觀想。還有真言秘密唸佛的方法，稱念佛名時，觀想自己的心中有一朵八葉蓮花，蓮花之上有一個臺座，臺座之上有一個月輪的形狀，每一個月輪上都有一個種子字，每一個種子字都變化成三摩耶形（Samaya，本誓）。這些三摩耶形都變化成佛身。臺座上有大日如來（Mahavairocana），蓮花葉上有四佛和四菩薩，乃至重重蓮花臺，三十七尊佛菩薩都在放光端坐。如此思惟並稱唸佛名。

【English Translation】 English version With the mind's eye, one sees that plants and trees are no different from sentient beings. Moreover, the sounds and speech produced by the six senses, as well as the various right and wrong emotions and neutral things they express, are all clearly seen by the Buddhas and Tathagatas with their true and real wisdom. All plants and trees, these insentient things, are emitting light and expounding the Dharma, their forms and appearances are subtle and wonderful. From this, we can be certain that what we see is not based on the deluded perceptions of ordinary people, but rather on the true wisdom of the Buddhas. Observing in this way, all things are Buddhas, and we should all recite their names, prostrate and praise them, without giving rise to any inferior thoughts. As the Avatamsaka Sutra says: 'Understanding that all dharmas are without inherent existence, if one can understand in this way, one will see Vairocana (光明遍照).' In summary, mind, Buddha, sentient beings, dependent environments (依報), retributive bodies (正報), and even sentient and insentient things, are all of the same Dharma-nature, without any difference. Thinking in this way, one will not give rise to biased or heretical views. If one cannot thoroughly understand the ultimate and profound principle of true reality, and clings to one extreme, afflictions will continue to increase, and one will not be able to escape from reincarnation. Therefore, the World-Honored One, in order to prevent clinging to one extreme and to avoid the slanders of the four statements and hundred negations, expounded the Dharma-door of mindfulness of the Buddha based on true reality. One should simply believe and accept it without giving rise to doubts (the above is a question and answer). In accordance with the teachings of the Tiantai school's perfect and sudden mindfulness of the Buddha, one recitation of the Buddha's name, one thought of the Buddha's virtues, in every thought, the three virtues of Dharmakaya (法身), Prajna (般若), and Liberation (解脫), as well as the three truths of emptiness (空諦), provisional existence (假諦), and the middle way (中諦), and the three bodies of Buddha, Dharmakaya Buddha (法身佛), Sambhogakaya Buddha (報身佛), and Nirmanakaya Buddha (應身佛), are all fully complete, without any deficiency. Each thought continues without interruption, without any difference. Even the hundred realms and thousand suchnesses, and the three thousand worlds, all appear in one thought, without exception. It is like taking a drop of water from the ocean, in which all the rivers are naturally contained. It is also like when one finger of the body is injured, the entire body feels uneasy. When one thought arises, the three bodies are complete, and all dharmas move accordingly, just like that, just like that. This is called inconceivable continuous mindfulness of the Buddha. If one uses this method of visualization to practice mindfulness of the Buddha, one should carefully study and contemplate according to the extensive texts of the Tiantai śamatha-vipassanā (止觀) and other texts. There is also the secret mantra mindfulness of the Buddha. When reciting the Buddha's name, visualize that in one's heart there is an eight-petaled lotus flower, and on top of the lotus flower there is a pedestal, and on top of the pedestal there is a moon disc. On each moon disc there is a seed syllable, and each seed syllable transforms into a Samaya (本誓) form. These Samaya forms all transform into Buddha bodies. On the pedestal is Mahavairocana (大日如來), and on the lotus petals are the four Buddhas and four Bodhisattvas, and even layers upon layers of lotus pedestals, with thirty-seven Buddhas and Bodhisattvas all sitting in meditation, emitting light. Think in this way and recite the Buddha's name.

唸佛。直觀我身大日如來寶冠瓔珞莊嚴微妙。坐寶蓮華放五智之光照耀法界。如是乃至隨行者意。觀我身心成本尊形。我今略示真言唸佛。恐秘密故更不廣述。但出其端深懷怖畏。吁汝莫輕。若欲依彼真言唸佛。任意莫觀心。隨師教受灌頂后探問其要。然後應觀。任如是等事理觀心。稱佛名號功德熏習。聞於一切情非情所出音聲皆稱佛號。更不聞于于余言音等。住如上等事理觀心念佛功德。熏習緣故。所見一切自身佗身草木等類瓦石等物。皆現佛身放光說法。眼耳見聞境界音聲皆是佛法身所出音聲。身份等類皆真佛音及佛相好。甚深微妙攝諸功德。當證於妙覺極位。比丘語竟。閉眼思惟。舉聲稱于南無釋迦牟尼如來。應時所住房內臥具近邊草木一切皆變金色。如來放光安坐。所出音聲皆共宣說中道法性甚深法門。我見奇異甚深事已。深懷正信。三年隨住承事供養不違彼心。比丘當知。汝若唸佛。依此方法不依余法。定覺比丘聞此事時。血淚流出投身舍地恭敬和尚。我今大喜。如灑甘露如得寶珠。自今以後如是念佛。捨身所有供養和尚。依此方法常修唸佛。由是威力唸佛三昧。即我心中名正因種庵摩羅識。十方之如來自受法樂凝然常住名大圓鏡。自受用佛為大菩薩說法妙法名平等正智．妙觀察智。他受用佛即我心性第八

賴耶．第七末那．第六意識了因佛種。一切如來由大慈悲現大小身居凈穢土。為未登地二乘凡夫人及非人隨類說法變化難思。名成事智。應化如來即我心性前五轉識緣因佛種自性法身。與我正因不應分別。離諸戲論絕言論境。與一切法平等俱有仰信受。受用身佛與我了因有因果等迷悟差別。諸佛智慧甚深廣博。無漏種子互究竟成故。我等有情智慧藏沒有漏薰習。不知前後。由有本覺了因種子。雖妄分別是非差別怨親善惡土分智慧。乃至蚊虻亦有了知。遇難遁法活命求食。微少智心自然具足。若無了因受用心性一切含識。猶如枯木無所了知。但觀諸佛乃與我心智性平等。更無勝負。由迷悟緣有賢愚別。應身如來極大慈悲。與我心中緣因種性平等平等不可論別。如來慈悲遍於法界。普攝於一切。離繫縛故。我心慈悲本性雖廣妄狹少。但慈念我妻子眷屬親眤之類。不及法界。若有情類本無緣因慈悲種子。不可愛念慈悲我身妻子等類。猶如石瓦互無慈悲。由是觀心。三身如來具我心中。不求佗所。但觀我心不觀余法。但信法性不信其餘。如是思惟觀察自佗。乃至蚊虻蠢蠢生類。皆是三身諸佛如來相好。慈悲自然現前。是故應知心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○比丘外相內法

寶誌和

【現代漢語翻譯】現代漢語譯本阿賴耶（Ālaya，藏識）。第七末那（Manas，意根）。第六意識是了因佛種。一切如來憑藉大慈悲心，示現大小身相，居住在清凈或染污的國土中，為尚未登地的二乘（聲聞、緣覺）凡夫、以及非人等眾生，隨其根器說法，其變化不可思議，名為成事智（Kṛtyānuṣṭhāna-jñāna）。應化如來即是我心性中的前五轉識，是緣因佛種，是自性法身。與我的正因不應分別，遠離一切戲論，超越言語所能表達的境界，與一切法平等俱有，應當仰信受持。受用身佛與我的了因有因果等迷悟的差別。諸佛的智慧極其深廣，無漏種子互相究竟成就。所以我等有情的智慧藏中具有無漏的熏習，只是不知其前後。由於有本覺了因種子，所以即使是虛妄分別是非差別、怨親善惡、國土分界、智慧高下，乃至蚊虻也具有了知的能力，遇到危險懂得逃避，爲了活命而尋求食物。這種微少的智慧心自然具足。如果沒有了因受用心的心性，一切含識就如同枯木一樣，什麼都不能了知。但觀察諸佛，乃是與我的心智性平等，更無勝負之分，只是由於迷悟的因緣，才有賢愚的差別。應身如來具有極大的慈悲心，與我心中的緣因種性平等平等，不可論別。如來的慈悲遍佈於法界，普遍攝受一切眾生，遠離繫縛的痛苦。我的心慈悲本性雖然廣大，但妄想使其變得狹隘減少，只慈念我的妻子眷屬、親近之人等，不能及於整個法界。如果眾生本來沒有緣因慈悲種子，就不會愛念慈悲我的身體、妻子等，就像石頭瓦片之間互相沒有慈悲一樣。由此觀察內心，三身如來具足於我的心中，不向外尋求。但觀察我的心，不觀察其他法。但信法性，不信其他。如此思惟觀察自己和他人，乃至蚊虻等蠢動之物，都是三身諸佛如來的相好，慈悲自然顯現。所以應當知道心、佛、眾生三者沒有差別。應當觀察法性真如的寂靜，因為諸法由心而起，不可思議。比丘外相內法寶誌和尚

【English Translation】 English version Ālaya (storehouse consciousness). The seventh Manas (mind consciousness). The sixth consciousness is the direct cause (hetu) of the Buddha-seed. All Tathagatas, through great compassion, manifest bodies of various sizes, residing in pure or impure lands, teaching according to the capacities of beings, including Śrāvakas and Pratyekabuddhas (two vehicles) who have not yet attained the bhūmis (stages of enlightenment), ordinary beings, and non-human beings. These transformations are inconceivable and are called Accomplishing Wisdom (Kṛtyānuṣṭhāna-jñāna). The Nirmāṇakāya (transformation body) Tathagata is the transformation of the first five consciousnesses within my mind, the causal seed of Buddhahood, and the Svabhāvakāya (essence body). It should not be distinguished from my direct cause. It is apart from all conceptual elaborations and beyond the realm of words. It is equally present with all dharmas, and should be revered and accepted with faith. The Sambhogakāya (enjoyment body) Buddha and my direct cause have differences in delusion and enlightenment, such as cause and effect. The wisdom of all Buddhas is extremely profound and vast, and the seeds of non-outflow mutually and ultimately accomplish each other. Therefore, we sentient beings have a treasury of wisdom with non-outflow habit energy, but we do not know its beginning or end. Because we have the seed of original enlightenment as the direct cause, even though we falsely discriminate between right and wrong, differences, enemies and relatives, good and evil, divisions of lands, and levels of wisdom, even mosquitoes have the ability to know, to escape danger, and to seek food for survival. This minimal wisdom-mind is naturally complete. If there were no mind-nature of direct cause and enjoyment, all sentient beings would be like withered trees, unable to know anything. But observing all Buddhas, they are equal to my mind in wisdom-nature, with no superiority or inferiority. It is only due to the conditions of delusion and enlightenment that there are differences between the wise and the foolish. The Nirmāṇakāya Tathagata has great compassion and is equal and undifferentiated from the causal seed-nature in my mind. The compassion of the Tathagata pervades the Dharma Realm, universally embracing all beings, freeing them from the bonds of suffering. Although the original nature of compassion in my mind is vast, delusion makes it narrow and limited, only compassionate towards my wife, family, relatives, and close friends, not extending to the entire Dharma Realm. If sentient beings originally had no causal seed of compassion, they would not love and be compassionate towards my body, wife, etc., just as stones and tiles have no compassion for each other. Therefore, by observing the mind, the Trikāya (three bodies) Tathagata is complete within my mind, not seeking anything externally. Only observe my mind, do not observe other dharmas. Only believe in the Dharma-nature, do not believe in anything else. Thinking and observing oneself and others in this way, even the smallest creatures like mosquitoes, are all the auspicious marks and qualities of the Trikāya Buddhas and Tathagatas, and compassion naturally manifests. Therefore, it should be known that there is no difference between mind, Buddha, and sentient beings. One should observe the tranquility of the Dharma-nature, the Suchness (Tathatā), because all dharmas arise from the mind and are inconceivable. Bhikkhu's external appearance and internal Dharma Baizhi Monk

尚誘放逸沙門云。汝比丘僧知僧作法哉。比丘答言我粗知之。和尚問言云何知哉。比丘答言。三衣一缽錫杖具足入里乞食。是沙門行(云云)。和尚又問。是而外相。內心作法為我可說。比丘答言。我本愚癡而不習正教。是故不知心行所為。和尚從眼淚流。良久仰天思惟。然後語言。調直內心是沙門法。外相威儀未真法師。比丘怖驚白和尚言。何直心性。愿為說之。和尚告言。于諸眾生。生大悲心。生如佛想。生父母想。生大師想。生一子想。上從諸佛下於蚊虻。平等觀之。深生敬心。更不生於一念怨心。亦不加於一念惡言。若見諸佛及大菩薩聲聞賢聖。如是聖人發戀慕心。可發大愿。愿我眾生如佛菩薩出離生死。為大燈明。破無明闇。若見人天鬼畜地獄如是等類。起大悲心發於誓願。愿我方便拔其苦難。漸漸引攝令入佛慧。所以者何。佛一切諸法由心造起。勿令放逸作諸惡業。但可謙下敬禮眾生。如是心行是真法師。如我昔時往邊州中。有一比丘住于山林。結草為室。持佛禁戒全無犯過。見其比丘所行之事。但行禮拜恭敬一切。向食三度禮拜而食。著衣服時亦禮衣服然後著衣。草木山河道路大地必先禮拜而後游履。或又用之。何況寶塔伽藍僧房佛像經典日月星宿父母師長朋友知識男女老少。乃至牛馬鳥獸等類。至心

【現代漢語翻譯】現代漢語譯本尚誘導放逸的沙門問道：『你們這些比丘僧，知道僧團是如何如法行事的嗎？』比丘回答說：『我略知一二。』和尚問：『你如何理解呢？』比丘回答說：『身披三衣，手持一缽和錫杖，具足這些外在的行持，入村乞食，這就是沙門的行為。』和尚又問：『這些都是外在的表象。內心的修行方法，你能為我講講嗎？』比丘回答說：『我本性愚癡，沒有好好學習正法，所以不知道內心應該如何修行。』和尚聽后，眼淚流了下來，良久仰天思索，然後說道：『調伏正直內心才是沙門真正的修行。外在的威儀，並不能算是真正的法師。』比丘聽后，感到害怕和驚訝，於是問和尚說：『什麼是正直的心性呢？希望您能為我講解。』和尚告訴他：『對於一切眾生，生起大悲心，視他們如佛一般，視他們如父母一般，視他們如大師一般，視他們如獨子一般。上至諸佛，下至蚊蟲，都要平等地看待他們，深深地生起敬意，不再生起一絲一毫的怨恨之心，也不說一句惡語。如果見到諸佛以及大菩薩、聲聞、賢聖等聖人，要生起戀慕之心，並且發起大愿，愿一切眾生都能像佛菩薩一樣脫離生死輪迴，成為照亮世間的大燈，破除無明的黑暗。如果見到人、天、鬼、畜、地獄等各類眾生，要生起大悲心，並且發誓，愿我能以方便法門拔除他們的痛苦，漸漸地引導他們進入佛的智慧。』『為什麼這麼說呢？因為一切諸法都是由心所造作而生起的。不要放縱自己的心，去做各種惡業。要謙虛恭敬地禮拜眾生。像這樣修行內心，才是真正的法師。就像我過去在邊遠地區時，看到一位比丘住在山林里，用草結成屋子，持守佛陀的戒律，沒有絲毫的違犯。我看到這位比丘所做的事情，就是不斷地禮拜，恭敬一切。吃飯前要三次禮拜才吃，穿衣服的時候也要先禮拜衣服然後再穿。對於草木、山河、道路、大地，必定先禮拜然後再行走。更何況是寶塔、伽藍（寺院），僧房、佛像、經典、日月星宿、父母師長、朋友知識、男女老少，乃至牛馬鳥獸等各類眾生，都要至誠地禮拜。』

【English Translation】 English version The venerable (Shang) induced a lax śrāmaṇa (monk) and asked: 'Do you, monks, know how the Saṃgha (monastic community) performs its duties?' The monk replied: 'I know a little.' The venerable asked: 'How do you know?' The monk replied: 'Wearing the three robes, carrying a bowl and a staff, fulfilling these external practices, entering villages to beg for food—this is the conduct of a śrāmaṇa.' The venerable further asked: 'These are all external appearances. Can you tell me about the methods of inner cultivation?' The monk replied: 'I am inherently foolish and have not properly studied the Dharma, so I do not know how to cultivate the mind.' Upon hearing this, the venerable shed tears, gazed at the sky for a long time, and then said: 'Subduing and straightening the mind is the true practice of a śrāmaṇa. External demeanor does not make one a true Dharma master.' The monk, frightened and surprised, asked the venerable: 'What is a straight mind? Please explain it to me.' The venerable told him: 'Towards all sentient beings, generate great compassion, regard them as Buddhas, regard them as parents, regard them as great teachers, regard them as only children. From the Buddhas above to the mosquitoes below, view them equally, deeply generate respect, and do not generate even a single thought of resentment, nor utter a single harsh word. If you see Buddhas, great Bodhisattvas, Śrāvakas (hearers), or noble sages, generate longing and make great vows, wishing that all sentient beings may, like Buddhas and Bodhisattvas, escape the cycle of birth and death, become great lamps illuminating the world, and dispel the darkness of ignorance.' 'If you see humans, devas (gods), ghosts, animals, beings in hell, and other such beings, generate great compassion and make vows, wishing that I may skillfully liberate them from their suffering and gradually guide them into the wisdom of the Buddha.' 'Why do I say this? Because all dharmas (phenomena) arise from the mind. Do not indulge your mind and create evil karma. Be humble and respectfully bow to all sentient beings. Cultivating the mind in this way is the true Dharma master. Just as in the past, when I was in a remote region, I saw a monk living in the mountains, dwelling in a grass hut, upholding the Buddha's precepts without the slightest violation. I saw that what this monk did was constantly bow and respect everything. Before eating, he would bow three times before eating. When putting on clothes, he would first bow to the clothes before putting them on. Towards grass, trees, mountains, rivers, roads, and the earth, he would always bow before walking on them. How much more so towards pagodas, viharas (monasteries), monastic dwellings, Buddha images, scriptures, the sun, moon, stars, parents, teachers, friends, acquaintances, men, women, old, young, and even cows, horses, birds, beasts, and other such beings—he would bow with utmost sincerity.'

禮拜更不欺誑。我見此行問其因緣。比丘答之。凡夫心屈分別凡夫貴賤上下。有情非情有恩無恩。若望佛意。色香是佛。何況含識豈非佛哉。我心是佛一切亦然。是故我今禮拜萬物。恭敬如佛。尊重如王。以是功德普及一切。除妄想意還住本覺。我聞此說。禮彼比丘。比丘禮我。我禮比丘。如是經時互發道心。彼比丘是真沙門。汝應攝心勿令放逸。恭敬一切志求佛法。如彼比丘。放逸沙門聞和尚語。叩頭責心。攝身與心。敬禮於一切。戒品具足。令得正信。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

心性罪福因緣集卷之上卍新續藏第 88 冊 No. 1640 心性罪福因緣集

心性罪福因緣集卷之中

大宋國　智覺禪師　注置

○法空比丘言

邊州中有一男子。家常貧弊而無財寶。妻子眷屬養育無力。雖求財寶更不可得。遇有知僧問尋可得財寶由。比丘答言。信第一財。諸寶中勝。若得信財者二世安樂。男子大怪重問而言。以何為信財。示其在所。我今荷取而二世無苦。比丘復答。但信諸佛常住不滅。我心是佛無離心佛。如是信解名為信財。二世富樂不可言盡。男子受教如是信解。日日觀念夜夜思惟。梵釋諸天常來守護。自然財寶不求自來。

【現代漢語翻譯】現代漢語譯本：禮拜時更不欺騙誑語。我見到這種行為，詢問其中的因緣。比丘回答說：『凡夫的心有侷限，會分別凡夫的貴賤上下，以及有情眾生和無情之物，有恩和無恩。如果按照佛的意願來看，色、香都是佛，更何況有知覺的眾生，難道不是佛嗎？我的心是佛，一切也是如此。因此我現在禮拜萬物，恭敬如同佛，尊重如同國王。用這種功德普及一切，去除妄想，迴歸本覺。』我聽了這些話，禮拜那位比丘，比丘也禮拜我。我禮拜比丘，就這樣經過一段時間，互相啓發道心。那位比丘是真正的沙門。你應該收攝身心，不要放縱散亂，恭敬一切，立志追求佛法，就像那位比丘一樣。放逸的沙門聽了和尚的話，叩頭反省自己的內心，收攝身心，恭敬禮拜一切，戒律圓滿具足，從而獲得正信。所以應該知道，心、佛、眾生，三者沒有差別。應當觀法性真如的寂靜，因為一切法由心而起，不可思議。

《心性罪福因緣集》卷之上卍新續藏第 88 冊 No. 1640 《心性罪福因緣集》

《心性罪福因緣集》卷之中

大宋國（960-1279）智覺禪師注置

法空比丘說：

邊遠地區有一個男子，家裡常常貧困，沒有財寶，養活妻子兒女也很困難。雖然想要求得財寶，卻總是得不到。遇到一位有智慧的僧人，詢問如何才能得到財寶的緣由。比丘回答說：『信是第一財富，在各種寶物中最為殊勝。如果得到信這種財富，兩世都能安樂。』男子非常驚訝，再次追問說：『什麼叫做信財？在哪裡可以得到？我現在承擔起這種信財，就能兩世沒有痛苦嗎？』比丘又回答說：『只要相信諸佛常住不滅，我的心就是佛，沒有離開心的佛。像這樣信解，就叫做信財。兩世的富樂是說不盡的。』男子接受教誨，這樣信解，日日觀念，夜夜思惟。梵天、釋天等諸天常常來守護他，自然而然地，財寶不求自來。

【English Translation】 English version: Worship without deceit or falsehood. I saw this practice and inquired about its cause and conditions. The Bhikshu (Buddhist monk) replied, 'The minds of ordinary people are limited, distinguishing between the noble and the lowly, sentient and insentient beings, those who are kind and those who are not. If viewed according to the Buddha's (Enlightened One) intention, form and scent are both Buddha. How much more so are sentient beings, are they not Buddha? My mind is Buddha, and everything is the same. Therefore, I now worship all things, revering them as Buddha, respecting them as kings. With this merit, I extend it to all, removing deluded thoughts and returning to original enlightenment.' Upon hearing these words, I bowed to that Bhikshu, and the Bhikshu bowed to me. I bowed to the Bhikshu, and in this way, over time, we mutually awakened the aspiration for enlightenment. That Bhikshu is a true Shramana (ascetic). You should gather your mind and not let it wander, revering all and aspiring to the Buddha's Dharma (teachings), like that Bhikshu. The lax Shramana, hearing the words of the Abbot, kowtowed, reflecting on his own mind, gathering his body and mind, and reverently bowing to all, with precepts fully complete, thereby attaining right faith. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the true nature of Dharma (teachings), which is quiescent and still, because all Dharmas (teachings) arise from the mind, which is inconceivable.

The Collection on the Causes and Conditions of Mind-Nature, Sin, and Merit, Volume 1 Supplement to the Buddhist Canon, Volume 88, No. 1640, The Collection on the Causes and Conditions of Mind-Nature, Sin, and Merit

The Collection on the Causes and Conditions of Mind-Nature, Sin, and Merit, Volume 2

Annotated by Chan Master Zhijue of the Great Song Dynasty (960-1279)

Bhikshu (Buddhist monk) Fakong said:

In a remote region, there was a man whose family was constantly poor, without wealth or treasures, and unable to support his wife and children. Although he sought wealth and treasures, he could never obtain them. He encountered a wise monk and inquired about the cause and conditions for obtaining wealth. The Bhikshu (Buddhist monk) replied, 'Faith is the foremost wealth, the most excellent among all treasures. If one obtains the wealth of faith, one will have peace and happiness in both lives.' The man was greatly surprised and repeatedly asked, 'What is meant by the wealth of faith? Where can it be obtained? If I undertake this wealth of faith, will I be free from suffering in both lives?' The Bhikshu (Buddhist monk) further replied, 'Simply believe that all Buddhas (Enlightened Ones) are eternally abiding and imperishable, and that my mind is Buddha, and there is no Buddha apart from the mind. Such faith and understanding is called the wealth of faith. The riches and happiness of both lives are inexhaustible.' The man accepted the teaching and believed and understood in this way, contemplating it day by day and thinking about it night by night. Brahma (creator god), Indra (king of gods), and other deities constantly came to protect him, and naturally, wealth and treasures came without being sought.

貧窮盡除眾人愛敬。命終之後生於凈土。見聞此事無不感人。是故應知。心佛眾生三無差別。應觀法性寂靜真如。一切諸法不思議故。

○邊州中有一比丘

名彌留越。全缺戒行空無所知。而是愚僧。常好大食。不著袈裟亦不持缽。身著白衣不具威儀。時人輕弄名禿居士焉。是彌留越從有智人而誦四句偈。

歸命本覺心法身　　常住妙法心蓮臺　本來具足三身德　　三十七尊住心城

從是四句偈以外更無所習。比丘常念此文義理。朝夜誦練唸唸思惟。於時有一長者請于千僧。家內設食佈施供養。請得九百九十九僧不得一僧。嘆念不滿供于千僧愿。是彌留越雖在於近邊。見著白衣並無所知。但念愚者不入僧數。於時有賢者語長者言。不量智行不求威儀。只以信心請彌留越入千僧數。可遂本願焉。長者信於此。請彌留越。是彌留越年已長大。而坐于下座受長者之供。餘僧檀那集會男女皆嫌愚僧。加誹謗之。言持缽施食。諸僧之缽諸人持傳。彌留越之缽無持傳之人。愚僧深念本覺三身。嘆悲世人狂迷法性分別是非。不知本覺。應時天童光明照耀忽然現前。禮彌留越匝七匝。恭敬合掌捧缽受食。僧俗貴賤極大驚怪。悔過自責頂禮愚僧。請于懺悔。從是以後尊重讚歎。彌留越以為上首。命終之後生不動

【現代漢語翻譯】現代漢語譯本：消除貧窮，受眾人愛戴敬仰。壽命終結之後往生凈土。見聞此事的人無不感動。因此應當知道，心、佛、眾生三者沒有差別。應當觀照法性的寂靜真如。因為一切諸法都是不可思議的。

邊遠地區有一位比丘（佛教出家男眾），

名叫彌留越（音譯，無特定含義）。完全沒有戒律修行，空無所知。是個愚笨的和尚。經常喜歡吃很多東西。不穿袈裟，也不拿缽。身上穿著白色的衣服，沒有威儀。當時的人輕視戲弄他，叫他『禿居士』。這個彌留越從有智慧的人那裡學到了四句偈（佛教頌詞）。

『歸命本覺心法身，常住妙法心蓮臺，本來具足三身德，三十七尊住心城。』

除了這四句偈以外，他什麼也沒學。比丘（佛教出家男眾）經常唸誦這四句偈的意義和道理。早晚誦讀練習，唸唸思惟。當時有一位長者（富人）邀請一千個僧人。在家裡設定齋飯，佈施供養。請到了九百九十九個僧人，還差一個僧人。嘆息著不能圓滿供養一千個僧人的願望。這個彌留越雖然住在附近，但是穿著白色的衣服，又什麼都不知道。只是認為自己愚笨，不能算在僧人之中。當時有一位賢者對長者說：『不要衡量智慧和修行，也不要要求威儀。只要以信心請彌留越加入一千個僧人的行列，就可以實現本來的願望。』長者相信了這話，就去請彌留越。這個彌留越年紀已經很大了。坐在下座接受長者的供養。其餘的僧人、施主、男女都嫌棄這個愚笨的和尚，加以誹謗。說拿缽施捨齋飯的時候，各個僧人的缽都有人拿著傳遞。彌留越的缽卻沒有拿著傳遞的人。愚笨的和尚深深地思念本覺三身，嘆息悲憫世人迷惑於法性，分別是非。不知道本覺。當時天童（天上的童子）光明照耀，忽然顯現出來。圍繞彌留越轉了七圈。恭敬地合掌捧著缽接受齋飯。僧人和俗人，無論貴賤都非常驚訝奇怪。後悔自責，頂禮這個愚笨的和尚。請求懺悔。從此以後尊重讚歎。把彌留越作為上首。壽命終結之後往生不動（佛國名稱）。 English version: Eliminating poverty, loved and respected by all. After the end of life, one is reborn in the Pure Land. Everyone who sees or hears of this is moved. Therefore, it should be known that there is no difference between the mind, the Buddha, and sentient beings. One should contemplate the tranquil Suchness of Dharma-nature. Because all dharmas are inconceivable.

In a remote region, there was a Bhiksu (Buddhist monk),

named Mi Liu Yue (transliteration, no specific meaning). He completely lacked precepts and practice, and knew nothing. He was a foolish monk. He often liked to eat a lot. He did not wear a kasaya (Buddhist robe) nor carry a bowl. He wore white clothes and lacked proper demeanor. People at the time looked down on him and made fun of him, calling him 'bald layman'. This Mi Liu Yue learned a four-line Gatha (Buddhist verse) from a wise man.

'Taking refuge in the original awareness, the Dharmakaya of the mind, The constantly abiding wonderful Dharma, the lotus platform of the mind, Originally possessing the virtues of the Trikaya (three bodies of Buddha), The thirty-seven honored ones reside in the city of the mind.'

Apart from these four lines of verse, he learned nothing else. The Bhiksu (Buddhist monk) often recited the meaning and principles of these four lines of verse. He recited and practiced them morning and night, contemplating them constantly. At that time, an elder (wealthy man) invited a thousand monks. He set up a vegetarian feast at home, offering alms and offerings. He invited nine hundred and ninety-nine monks, still missing one monk. He lamented that he could not fulfill his wish to offer alms to a thousand monks. Although this Mi Liu Yue lived nearby, he wore white clothes and knew nothing. He only thought that he was foolish and could not be counted among the monks. At that time, a wise man said to the elder: 'Do not measure wisdom and practice, nor demand proper demeanor. Just invite Mi Liu Yue to join the ranks of a thousand monks with faith, and you can fulfill your original wish.' The elder believed this and invited Mi Liu Yue. This Mi Liu Yue was already old. He sat in the lower seat and received the elder's offerings. The other monks, donors, men and women all disliked this foolish monk and slandered him. They said that when offering alms with bowls, each monk's bowl was held and passed on by someone. But no one held and passed on Mi Liu Yue's bowl. The foolish monk deeply contemplated the original awareness of the Trikaya (three bodies of Buddha), and sighed with compassion for the people who were deluded by Dharma-nature and distinguished between right and wrong. They did not know the original awareness. At that time, a celestial child (a child from the heavens) appeared suddenly with radiant light. He circled Mi Liu Yue seven times. Respectfully holding his palms together, he held the bowl and received the food. The monks and laypeople, both noble and humble, were extremely surprised and amazed. They repented and blamed themselves, prostrating themselves before the foolish monk. They asked for repentance. From then on, they respected and praised him. They regarded Mi Liu Yue as the leader. After the end of life, he was reborn in Akshobhya (name of a Buddha land).

【English Translation】 Eliminating poverty, loved and respected by all. After the end of life, one is reborn in the Pure Land. Everyone who sees or hears of this is moved. Therefore, it should be known that there is no difference between the mind, the Buddha, and sentient beings. One should contemplate the tranquil Suchness of Dharma-nature. Because all dharmas are inconceivable. In a remote region, there was a Bhiksu (Buddhist monk), named Mi Liu Yue (transliteration, no specific meaning). He completely lacked precepts and practice, and knew nothing. He was a foolish monk. He often liked to eat a lot. He did not wear a kasaya (Buddhist robe) nor carry a bowl. He wore white clothes and lacked proper demeanor. People at the time looked down on him and made fun of him, calling him 'bald layman'. This Mi Liu Yue learned a four-line Gatha (Buddhist verse) from a wise man. 'Taking refuge in the original awareness, the Dharmakaya of the mind, The constantly abiding wonderful Dharma, the lotus platform of the mind, Originally possessing the virtues of the Trikaya (three bodies of Buddha), The thirty-seven honored ones reside in the city of the mind.' Apart from these four lines of verse, he learned nothing else. The Bhiksu (Buddhist monk) often recited the meaning and principles of these four lines of verse. He recited and practiced them morning and night, contemplating them constantly. At that time, an elder (wealthy man) invited a thousand monks. He set up a vegetarian feast at home, offering alms and offerings. He invited nine hundred and ninety-nine monks, still missing one monk. He lamented that he could not fulfill his wish to offer alms to a thousand monks. Although this Mi Liu Yue lived nearby, he wore white clothes and knew nothing. He only thought that he was foolish and could not be counted among the monks. At that time, a wise man said to the elder: 'Do not measure wisdom and practice, nor demand proper demeanor. Just invite Mi Liu Yue to join the ranks of a thousand monks with faith, and you can fulfill your original wish.' The elder believed this and invited Mi Liu Yue. This Mi Liu Yue was already old. He sat in the lower seat and received the elder's offerings. The other monks, donors, men and women all disliked this foolish monk and slandered him. They said that when offering alms with bowls, each monk's bowl was held and passed on by someone. But no one held and passed on Mi Liu Yue's bowl. The foolish monk deeply contemplated the original awareness of the Trikaya (three bodies of Buddha), and sighed with compassion for the people who were deluded by Dharma-nature and distinguished between right and wrong. They did not know the original awareness. At that time, a celestial child (a child from the heavens) appeared suddenly with radiant light. He circled Mi Liu Yue seven times. Respectfully holding his palms together, he held the bowl and received the food. The monks and laypeople, both noble and humble, were extremely surprised and amazed. They repented and blamed themselves, prostrating themselves before the foolish monk. They asked for repentance. From then on, they respected and praised him. They regarded Mi Liu Yue as the leader. After the end of life, he was reborn in Akshobhya (name of a Buddha land).

國。是故應知。心佛眾生三無差別。應觀法性寂靜真如。一切諸法不思議故。

○敬法藥叉神守護觀心人事

敬法藥叉神云。我常日日巡五天竺。護持于正法。罽賓國中有一居士。身在居傢俱足妻子。于常觀念法性真如。我心非內非外非中間。非有非無非亦非有亦非無。諸佛有誰眾生及國土。唸唸具足更無缺減。妄想因緣生滅自有。智者樂著三界。但應思惟常住三身。如是觀行更無餘念。有一怨仇欲殺居士。拔劍俄來見居士形。忽有光明身色金色。具佛相好諸天夜叉前後圍繞。而為說實相三身常住之法。怨仇之惡人見其異相。舍劍合掌頂禮于居士。流淚悔過焉。居士語言。諸法如是。善惡不二也。汝發道心。不發噁心。一生如夢。三世須㬰也。何起怨心作三世之障乎。惡人聞說歡喜而充足焉。居士本形無佛之相好。不見諸人惡人。歡喜解怨結之心。剃頭入道。觀實相之法。我常守護如是居士。如護眼目如惜身命。是故應知。心佛眾生三無差別。應觀法性寂靜真如。一切諸法不思議故。

○敬法藥叉神云

乾陀羅國有一聖人名善寂意。不樂眷屬不居憒鬧。遠離利益永舍名聞。住于深山思惟實相。念三世佛常住在世。草木山河亦是佛身。如是思惟經二十年。若時觀念開眼見知。山林草木河池沙石

【現代漢語翻譯】現代漢語譯本：因此，應該明白，心、佛（Buddha，覺悟者）和眾生（sentient beings，有情）這三者是沒有差別的。應當觀照法性（Dharmata，事物本性）的寂靜真如（Tathata，如如），因為一切諸法（Dharmas，一切事物和現象）都是不可思議的。敬法藥叉神（Yaksa，夜叉，一種守護神）說：『我經常每日巡視五天竺（India，印度），護持正法（Dharma，佛法）。罽賓國（Kashmir，克什米爾）中有一位居士（Upasaka，在家修行者），身在家中，有妻子兒女，但他經常觀想法性真如。他的心非內、非外、非中間，非有、非無、非亦有亦非無。諸佛（Buddhas，覺悟者）、眾生（sentient beings，有情）以及國土（Buddhaksetra，佛土），唸唸具足，更無缺減。妄想因緣生滅自有。智者不應貪戀三界（Trailokya，欲界、色界、無色界），但應思惟常住三身（Trikaya，法身、報身、應身）。如此觀行，更無其他念頭。』有一個仇人想要殺死這位居士，拔劍而來，看見居士的形貌忽然發出光明，身色金色，具足佛（Buddha，覺悟者）的相好，諸天（Devas，天神）夜叉（Yaksa，一種守護神）前後圍繞，為他說實相三身常住之法。仇人見此奇異景象，捨棄劍，合掌頂禮居士，流淚懺悔。居士說：『諸法（Dharmas，一切事物和現象）就是這樣，善惡不二。你應發起道心，不應發起噁心。一生如夢，三世（過去、現在、未來）須臾。為何要生起怨恨之心，作為三世的障礙呢？』惡人聽了歡喜而滿足。居士本來的形貌沒有佛（Buddha，覺悟者）的相好，（仇人）也看不見諸天（Devas，天神）夜叉（Yaksa，一種守護神），（仇人）歡喜地解開了怨結之心，剃頭出家，觀照實相之法。我經常守護這樣的居士，如同守護眼目，如同珍惜生命。因此，應該明白，心、佛（Buddha，覺悟者）和眾生（sentient beings，有情）這三者是沒有差別的。應當觀照法性（Dharmata，事物本性）的寂靜真如（Tathata，如如），因為一切諸法（Dharmas，一切事物和現象）都是不可思議的。敬法藥叉神（Yaksa，夜叉，一種守護神）說：乾陀羅國（Gandhara，犍陀羅）有一位聖人，名叫善寂意。他不喜愛眷屬，不居住在喧鬧的地方，遠離利益，永遠捨棄名聞，住在深山裡思惟實相。他念誦三世（過去、現在、未來）諸佛（Buddhas，覺悟者）常住在世，草木山河也是佛（Buddha，覺悟者）身。如此思惟了二十年。每當觀念開啟，睜眼看見，山林草木河池沙石...

【English Translation】 English version: Therefore, it should be known that the mind, the Buddha (Buddha, the awakened one), and sentient beings (sentient beings) are not different. One should contemplate the quiescence of Dharmata (Dharmata, the nature of things), the Suchness (Tathata, Thusness), because all Dharmas (Dharmas, all things and phenomena) are inconceivable. The Dharma-Respecting Yaksha (Yaksa, a type of guardian deity) said: 'I constantly patrol the five Indias (India) every day, protecting the Proper Dharma (Dharma, the Buddhist teachings). In the country of Kashmir (Kashmir), there is a householder (Upasaka, a lay practitioner) who lives at home with his wife and children, but he constantly contemplates the Suchness of Dharmata. His mind is neither internal, nor external, nor in between; neither existent, nor nonexistent, nor both existent and nonexistent. The Buddhas (Buddhas, the awakened ones), sentient beings (sentient beings), and Buddha-fields (Buddhaksetra, Buddha-lands) are all complete in every moment, without any lack or diminution. The arising and ceasing of deluded conditions occur naturally. The wise should not be attached to the three realms (Trailokya, the desire realm, the form realm, and the formless realm), but should contemplate the three bodies (Trikaya, the Dharmakaya, the Sambhogakaya, and the Nirmanakaya) as being permanent. Practicing contemplation in this way, there are no other thoughts.' There was an enemy who wanted to kill this householder, and he came with a drawn sword. He saw that the householder's form suddenly emitted light, his body was golden, and he possessed the marks and characteristics of a Buddha (Buddha, the awakened one). Devas (Devas, gods) and Yakshas (Yaksa, a type of guardian deity) surrounded him, and they were speaking the Dharma of the Suchness of the three bodies as being permanent. The enemy, seeing this extraordinary sight, abandoned his sword, put his palms together, and prostrated to the householder, weeping in repentance. The householder said: 'Such is the nature of all Dharmas (Dharmas, all things and phenomena); good and evil are not two. You should arouse the mind of the Way, and not arouse the mind of evil. Life is like a dream, and the three periods of time (past, present, and future) are but a moment. Why give rise to a mind of resentment, creating an obstacle for the three periods of time?' The evil person heard this and was filled with joy and satisfaction. The householder's original form did not have the marks and characteristics of a Buddha (Buddha, the awakened one), and (the enemy) could not see the Devas (Devas, gods) and Yakshas (Yaksa, a type of guardian deity). (The enemy) joyfully untied the knot of resentment, shaved his head, and left home to contemplate the Dharma of Suchness. I constantly protect such a householder, as if protecting my own eyes, as if cherishing my own life. Therefore, it should be known that the mind, the Buddha (Buddha, the awakened one), and sentient beings (sentient beings) are not different. One should contemplate the quiescence of Dharmata (Dharmata, the nature of things), the Suchness (Tathata, Thusness), because all Dharmas (Dharmas, all things and phenomena) are inconceivable. The Dharma-Respecting Yaksha (Yaksa, a type of guardian deity) said: In the country of Gandhara (Gandhara), there was a sage named Shanjiyi (善寂意). He did not like family, did not live in noisy places, stayed away from benefits, and forever abandoned fame and reputation. He lived in the deep mountains, contemplating Suchness. He recited that the Buddhas (Buddhas, the awakened ones) of the three periods of time (past, present, and future) constantly abide in the world, and that the grass, trees, mountains, and rivers are also the body of the Buddha (Buddha, the awakened one). He contemplated in this way for twenty years. Whenever his contemplation opened up, and he opened his eyes to see, the forests, trees, rivers, ponds, and sand and stones...

皆是佛身。光明相好巍巍殊妙。諸天使者常來供養。世人不知況見其身。師子惡獸雖懷毒心。欲來殺食。見比丘形皆起慈悲心。低頭敬禮捨身奉仕。如是之人我常守護。如守眼目如惜身命。是故應知。心佛眾生三無差別。應觀法性寂靜真如。一切諸法不思議故。

○明惠沙門云

我聞天竺憍薩羅國。有一比丘名藍郁陀。生王種子。傢俱極憍慢。身著細衣又涂香樂。著女色無慚愧之心。食酒肉等身心醉亂。具足妻妾一日不離。又有威勢眷屬巨多。集諸外道以為親友。時有要事往至伽藍。比丘集會論深妙法。時藍郁陀暫住聞法謂。

應觀法界性　　心造諸如來

如是二句偈頌聞法生信。語諸比丘重令宣說。此二句理彌聞細理。深生信解發誓願言。我從今日一生之間。常念受持如是妙偈。生生憶持不忘。即還本所三時思惟。於心內中有三世佛。如是觀念經歷二月。惡瘡身發不知前後。眾藥無驗毒氣逼命。比丘流淚惡聲唱言。

應觀法界性　　心造諸如來

如是心念口唱。不經多時毒瘡拔出。去一丈餘遠所投舍。身心安穩無諸苦痛。如第三禪但樂無苦。比丘精進唸唸思惟。命終即生兜率內院。是故應知。心佛眾生三無差別。應觀法性寂靜真如。法性心起不思議故。

○明惠沙門云

【現代漢語翻譯】現代漢語譯本都是佛的化身。他們的光明、莊嚴的相貌非常殊勝美妙。諸位天上的使者常常前來供養。世人尚且不能知曉，更何況親眼見到他們的真身。即使是獅子、惡獸，縱然懷有毒害之心，想要前來吞噬，見到這些比丘（佛教出家男眾的通稱）的形象，都會生起慈悲之心，低下頭來恭敬行禮，捨棄自身來奉獻侍奉。像這樣的人，我常常守護著他們，如同守護自己的眼睛，如同珍惜自己的生命。因此應當知曉，心、佛、眾生這三者是沒有差別的。應當觀照諸法的本性是寂靜的真如，因為一切諸法都是不可思議的。

○明惠沙門說

我聽說在天竺（印度的古稱）的憍薩羅國，有一位比丘（佛教出家男眾的通稱）名叫藍郁陀，是王族的後代。他家境富裕，極其驕傲自滿。身上穿著精美的絲綢，又塗抹著香料。沉迷於女色，沒有絲毫的慚愧之心。食用酒肉等物，使得身心都醉醺醺的，一片混亂。擁有眾多的妻妾，一天都不能離開她們。而且還很有權勢，有很多的眷屬。聚集各種外道，把他們當作親朋好友。當時因為有重要的事情前往伽藍（寺院），比丘（佛教出家男眾的通稱）們正在討論深奧微妙的佛法。當時藍郁陀暫時停留，聽聞佛法，聽到了：

『應觀法界性，心造諸如來』

這兩句偈頌，聽聞佛法後生起了信心。他告訴各位比丘（佛教出家男眾的通稱），請他們再次宣講這兩句偈頌。越聽越覺得這兩句偈頌的道理精妙，內心深處生起了信解，併發誓說：『我從今天開始，一生之中，常常唸誦受持這兩句美妙的偈頌，生生世世都記住它，永遠不會忘記。』說完就回到自己的住所，一天三次思惟這兩句偈頌。觀想在自己的心中有過去、現在、未來三世諸佛。像這樣觀想了兩個月。身上長出了惡瘡，不知道是從什麼時候開始長的。各種藥物都沒有效果，毒氣逼迫著生命。比丘（佛教出家男眾的通稱）流著眼淚，大聲地唱誦著：

『應觀法界性，心造諸如來』

像這樣心中唸誦，口中唱誦。沒過多久，毒瘡就被拔除了，掉落在一丈多遠的地方。他的身心都感到安穩，沒有各種痛苦，如同進入了第三禪定，只有快樂而沒有痛苦。比丘（佛教出家男眾的通稱）精進修行，唸唸思惟這兩句偈頌。命終之後就往生到了兜率內院。因此應當知曉，心、佛、眾生這三者是沒有差別的。應當觀照諸法的本性是寂靜的真如，因為法性從心中生起，是不可思議的。

○明惠沙門說

【English Translation】 English version All are embodiments of the Buddha. Their light and majestic appearances are exceedingly unique and wonderful. The heavenly messengers constantly come to make offerings. Ordinary people do not even know of them, let alone see their true forms. Even lions and fierce beasts, though harboring poisonous intentions and desiring to devour them, upon seeing the form of these Bhikkhus (Buddhist monks), will give rise to compassionate hearts, lower their heads in respectful salutation, and offer themselves in service. Such people I constantly protect, as I would protect my own eyes, as I would cherish my own life. Therefore, it should be known that the mind, the Buddha, and sentient beings are without difference. One should contemplate the Dharma-nature as tranquil Suchness, because all Dharmas are inconceivable.

○ Said by Shramana Minghui

I heard that in the country of Kosala in India (ancient name for India), there was a Bhikkhu (Buddhist monk) named Lan Yutuo, who was a descendant of royalty. His family was wealthy, and he was extremely arrogant and self-satisfied. He wore fine silks and applied fragrant perfumes. He was addicted to female beauty and had no sense of shame. He consumed wine and meat, which made his body and mind intoxicated and confused. He had many wives and concubines, and he could not be separated from them for even a day. Moreover, he was very powerful and had many dependents. He gathered various heretics and treated them as close friends. At that time, because of important matters, he went to the monastery (Galan), where the Bhikkhus (Buddhist monks) were discussing profound and subtle Dharma. Lan Yutuo stayed temporarily and listened to the Dharma, hearing:

'One should contemplate the nature of the Dharma-realm; the mind creates all the Tathagatas.'

Upon hearing these two lines of verse, faith arose in him. He told the Bhikkhus (Buddhist monks) to proclaim these two lines again. The more he listened, the more he felt that the principles of these two lines were exquisite. Deep faith and understanding arose in his heart, and he vowed: 'From today onwards, for the rest of my life, I will constantly recite and uphold these two wonderful lines of verse, and I will remember them in every lifetime, never forgetting them.' After saying this, he returned to his residence and contemplated these two lines three times a day. He visualized that in his heart were the Buddhas of the past, present, and future. After contemplating in this way for two months, evil sores developed on his body, and he did not know when they had started. Various medicines had no effect, and the poisonous air was threatening his life. The Bhikkhu (Buddhist monk), with tears in his eyes, loudly chanted:

'One should contemplate the nature of the Dharma-realm; the mind creates all the Tathagatas.'

As he recited in his mind and chanted with his mouth, before long, the poisonous sores were extracted and fell off more than ten feet away. His body and mind felt at ease, without any suffering, like entering the third Dhyana (meditative state), with only joy and no suffering. The Bhikkhu (Buddhist monk) diligently practiced, constantly contemplating these two lines of verse. After his life ended, he was reborn in the inner court of Tushita Heaven. Therefore, it should be known that the mind, the Buddha, and sentient beings are without difference. One should contemplate the Dharma-nature as tranquil Suchness, because the Dharma-nature arises from the mind and is inconceivable.

○ Said by Shramana Minghui

我若盛時周巡于諸國。志求佛法。胡國有山有四人住。我見其行甚為希有。有一比丘常修禮拜。日夜不臥。但除食時大小便。復有一僧未嘗睡眠讀誦經典。復有沙門常行乞食。施諸僧並濟貧乏。是三人行為未曾有。復有一僧。見其作法甚可厭離。不誦經典不拜諸佛。不行乞食不持禁戒。不具威儀不敬沙門。飲食常飽臥具亦足。高枕寢息不別日夜。極解怠人極無慚僧。我見此僧忽起惡念。是旃陀羅出家外道。是惡律儀不可親近。見前三人如大菩薩。觀此一人如瘖啞羊。我有事緣兩三年間往詣于彼山。而是比丘外相懈怠內行尤勝。十五年中常觀深法。所謂如來秘密之藏。三身體遍凝然常。住煩惱菩提生死涅槃。論其本性冥寂真如。愚夫妄想迷謬不識。如是觀察見於心性。臨命終時兼知時節。文殊現前贊言善哉。音樂滿空天華亂落。我及餘眾深懷慚愧。命終之後見其死骸。栴檀之香從死骨出。以是因緣。以牛羊之眼不可量知眾生根性。是故應知心佛眾生三無差別。應觀法性真如寂靜。諸法不思議故。

○䟦陀三藏語道朗沙門云

我往昔時為請求法。往來於五天竺。流沙已西有一小州。州有伽藍一百餘僧常住其中。皆持禁戒而不犯微塵。食時持缽入里乞食。若得之不得。不喜不嘆深守佛法。繼于佛遺塵。其中

一人常樂好房。以貴木而造房。以眾彩而涂壚。乞食已后但營房事。造畢而又破。破畢而又造。我於時見於此甚大嘆息焉。餘僧宣云。此是比丘無益營房三十餘年。我等見其年齡老傾。常勸進云。一生空過可救頭火。何構土木不知後世。如是如是諸僧誘進。而是比丘不信其言。每臨老衰而彌勵老骨。常營造房。諸小莫不嘆於焉。我聞此事欲知因緣。則往造房所頂禮僧而言。大善知識日夜安不。菩薩行不退勤不。比丘答云。善哉沙門。能求佛法。此生不取后憂悔。我聞此說心中歡喜。而是比丘。所出言詞慈悲柔軟。所作之事更不虛捐。更重問言。菩提行法種種無量。何故造房尋佛道耶。比丘答言。汝從遠來請求佛法。我為汝說菩提秘要。一色一香皆是中道。粗言軟語無非佛法。歷于萬法境。只可直心是佛。無離心佛。我從無始至於今日。分別心起生於五道。流轉無窮無出離期。是隻非佗由曲心故。我本性拙好住所。而種種方便才造好舍。少火出來皆悉焚燒。心懷憂惱三日不食。夙夜不睡求止憂惱。彌更發增。時有智者教以無常。我聞教已憂悔止息。次復受習觀心之道。從是以後常造房而為觀法境。三十餘年直我心性。造畢又破。表五蘊捨生已又滅。破畢又造。顯四大室滅已又生。心王大工。心所斧鋸。業力材木。造生死

【現代漢語翻譯】現代漢語譯本有一個人經常樂於建造房屋。用珍貴的木材建造房屋，用各種顏色塗抹墻壁。乞討食物之後，就只經營房屋的事情。房屋建造完畢又拆毀，拆毀之後又建造。我當時看到這種情況，非常嘆息。其餘的僧人宣講說，這是比丘（bhiksu，佛教出家男眾）無益地經營房屋三十多年。我們看到他年紀老邁，經常勸他說，『一生空過，可以救燃眉之急，為何建造土木，不知後世之事？』像這樣，眾僧勸導他，但是這位比丘不相信他們的話。每當臨近衰老，就更加努力地勞累老骨頭，經常建造房屋，所有的小僧沒有不嘆息的。我聽到這件事，想知道其中的因緣，就前往他建造房屋的地方，頂禮僧人說：『大善知識，日夜安好嗎？菩薩（bodhisattva，指發心求菩提的眾生）的修行沒有退步，沒有懈怠嗎？』比丘回答說：『善哉，沙門（sramana，指佛教出家修行者），能夠尋求佛法，此生不為將來憂愁後悔。』我聽到這話，心中歡喜。這位比丘所說的話語慈悲柔軟，所做的事情更不會虛度。我再次問道：『菩提（bodhi，覺悟）的修行方法種種無量，為何要建造房屋來尋求佛道呢？』比丘回答說：『你從遠方來請求佛法，我為你宣說菩提的秘要。一色一香都是中道，粗言軟語無非佛法。經歷萬法之境，只要直心就是佛，沒有離開心的佛。我從無始以來直到今日，分別心起，生於五道，流轉無窮，沒有出離之期，這只是因為自己的曲心。我本性愚笨，喜歡住所，就用種種方便才建造好房屋。少許火出來，全部焚燒。心中憂愁煩惱，三天不吃東西，早晚不睡覺，尋求停止憂愁煩惱，反而更加嚴重。當時有智者教導我無常的道理，我聽了教導后，憂愁後悔就停止了。再次學習觀心的方法，從此以後，經常建造房屋而作為觀法的境界。三十多年來，端正我的心性。建造完畢又拆毀，表示五蘊（skandha，構成人身的五種要素，即色、受、想、行、識）之捨生了又滅。拆毀之後又建造，顯示四大（mahābhūta，構成物質世界的四種基本元素，即地、水、火、風）之室滅了又生。心王（cittaraja，指心）是大工匠，心所（caitta，心的作用和屬性）是斧鋸，業力（karma，行為和其結果）是木材，建造生死（samsara，輪迴）。』

【English Translation】 English version A certain person was always happy to build houses. He used precious wood to build the houses and painted the walls with various colors. After begging for food, he only busied himself with the affairs of the house. Once the house was built, he would tear it down, and after tearing it down, he would build it again. I saw this at that time and sighed greatly. The other monks declared that this bhiksu (bhiksu, a Buddhist monk) was pointlessly managing houses for more than thirty years. Seeing that he was old and declining, we often advised him, 'A lifetime is wasted, you can only save the immediate fire, why build earth and wood, not knowing the affairs of the afterlife?' Like this, the monks advised him, but this bhiksu did not believe their words. Whenever he approached old age, he would work even harder to exert his old bones, constantly building houses, and all the junior monks could not help but sigh. Hearing this matter, I wanted to know the cause and conditions, so I went to the place where he was building the house, prostrated to the monk and said, 'Great virtuous one, are you well day and night? Is the practice of the bodhisattva (bodhisattva, one who aspires to achieve enlightenment) not regressing, not slacking?' The bhiksu replied, 'Good, sramana (sramana, a Buddhist renunciate), able to seek the Buddha's Dharma, in this life not taking future worries and regrets.' Hearing these words, I was happy in my heart. The words spoken by this bhiksu were compassionate and gentle, and the things he did would not be in vain. I asked again, 'The methods of practicing bodhi (bodhi, enlightenment) are various and immeasurable, why build houses to seek the Buddha's path?' The bhiksu replied, 'You have come from afar to request the Buddha's Dharma, I will declare to you the secret essence of bodhi. One color and one fragrance are both the Middle Way, coarse words and soft words are all the Buddha's Dharma. Experiencing the realm of myriad dharmas, only a direct mind is the Buddha, there is no Buddha apart from the mind. From beginningless time until today, the discriminating mind arises, born in the five paths, revolving endlessly, with no time of escape, this is only because of one's own crooked mind. My nature is clumsy, I like dwellings, so I use various means to build good houses. A little fire comes out, and all are burned. My heart is worried and troubled, I don't eat for three days, I don't sleep day and night, seeking to stop the worries and troubles, but they increase even more. At that time, a wise man taught me the principle of impermanence, and after hearing the teaching, my worries and regrets stopped. Then I learned the method of observing the mind, and from then on, I often built houses as a realm for observing the Dharma. For more than thirty years, I have straightened my mind. Building and then tearing down represents the skandhas (skandha, the five aggregates that constitute a person, namely form, feeling, perception, volition, and consciousness) of the house being born and then destroyed. Tearing down and then building shows that the room of the mahābhūta (mahābhūta, the four great elements that constitute the material world, namely earth, water, fire, and wind) is destroyed and then born. The cittaraja (cittaraja, the mind) is the great craftsman, the caitta (caitta, mental factors) are the axes and saws, and the karma (karma, actions and their consequences) is the wood, building samsara (samsara, the cycle of rebirth).'

舍。誰有智者。實玩此身形無常主。心王捨去神無常家。法身亡故其無朽壞。法性宮殿。般若心王安居其中。聖智宮殿凡夫不通。六度涂壚四攝開門。空寂床高慈悲疊厚。我雖似造無常房舍。真實造作法性宮殿。令處心王境智冥合。汝等比丘。好造法城為菩提宿。慎妄莫造世間住所。但世人愚。好造居舍。不知法城。尤可悲愍。我今知終。汝示其相。即言說畢默然而坐。彈指思惟諸法實相。從身出火及房舍皆悉燒盡。光明照耀奏聞寺內。大眾嘆未曾有。以是因緣常觀心性。歷緣可直心性。是故應知。心佛眾生三無差別。應觀法性寂靜真如。諸法心起不思議故。

○祇須彌耶主之言

祇須彌耶主夜神。呵責得停沙彌云。如來入滅一千餘歲。遺教流佈專不可久。汝何出家未入正信。石火之命未久消滅。流水之身未永停住。何不知苦安然臥哉。雪山之南有一賢者。初十八歲入山閉跡。今百三十未退修行。不念衣食不嘆房舍。不養眷屬不儲財寶。天龍恭敬不以為善。禽獸圍繞又不為畏。晨朝閉目結跏趺坐。七日十日不動身體。才從定出為資沐身。汲清水飲采軟草食。洗手口畢又閉口坐。梵釋諸天龍神夜叉。聚會恭敬請說法要。賢者開眼流淚如雨。生死海深妄想波起。我身未乘六度船筏。不到佛果涅槃彼岸。何為大

【現代漢語翻譯】現代漢語譯本：舍（Śarīra，遺骨）。誰是有智慧的人？真正看透這個身體是無常的，沒有永恒的主宰。心王（指心識）捨棄了神識無常的家。法身（Dharmakāya，佛的法性之身）雖然滅亡，但其法性不會朽壞。法性的宮殿中，般若（Prajñā，智慧）心王安住在其中。聖智的宮殿凡夫無法進入。六度（六波羅蜜）如同塗抹的墻壁，四攝（四種攝受眾生的方法）如同打開的門。空寂的床很高，慈悲的墊子很厚。我雖然看似建造了無常的房舍，但實際上建造的是法性的宮殿，使心王安住其中，境與智相互融合。你們這些比丘，要好好建造法城，作為菩提（Bodhi，覺悟）的住所，謹慎不要建造世間的住所。但是世人愚昧，喜歡建造居舍，卻不知道法城，真是可悲可嘆。我現在知道自己將要終結，你們展示其景象。說完這些話，便默然而坐，彈指思惟諸法的實相。從身體中發出火焰，將房舍全部燒盡。光明照耀，傳遍寺內。大眾讚歎從未有過這樣的事情。因此，要經常觀察心性，經歷各種因緣都可以直指心性。所以應當知道，心、佛、眾生三者沒有差別。應當觀察法性的寂靜真如（Tathātā，如實）。諸法由心而起，不可思議。

○祇須彌耶主（Girisumeru-yakṣa，祇須彌山夜叉神）之言祇須彌耶主夜神呵責得停沙彌說：『如來（Tathāgata，佛）入滅已經一千多年了，遺教流傳恐怕不會長久。你為何出家卻沒有真正進入正信？石火的生命很快就會消滅，流水般的身體不會永遠停留。為何不知苦而安然睡覺呢？雪山的南面有一位賢者，最初十八歲入山隱居，現在一百三十歲了還沒有停止修行。不思念衣食，不嘆息房舍，不養育眷屬，不儲藏財寶。天龍恭敬他，他也不認為這是好事；禽獸圍繞他，他也不感到害怕。早晨閉上眼睛，結跏趺坐，七天十天不動身體。才從禪定中出來，就去尋找水來沐浴身體，汲取清水飲用，採摘柔軟的草來食用。洗完手和口后，又閉上眼睛坐禪。梵天（Brahmā）、釋天（Indra）、諸天龍神夜叉，聚集在一起恭敬地請求他宣說佛法要義。賢者睜開眼睛，流淚如雨，說道：『生死之海深廣，妄想的波浪洶涌。我的身體還沒有乘坐六度（六波羅蜜）的船筏，無法到達佛果涅槃（Nirvāṇa，寂滅）的彼岸。為何要大聲喧譁？』

【English Translation】 English version: Śarīra (relics). Who is wise? Truly contemplate this body, which is impermanent and without a permanent master. The Mind-King (referring to consciousness) abandons the impermanent home of the spirit. The Dharmakāya (the Dharma-body of the Buddha) may perish, but its Dharma-nature will not decay. In the palace of Dharma-nature, the Prajñā (wisdom) Mind-King dwells. The palace of sacred wisdom is inaccessible to ordinary people. The Six Perfections (Six Pāramitās) are like plastered walls, and the Four Embracing Dharmas (Four Saṃgrahavastus) are like opened doors. The bed of emptiness and tranquility is high, and the cushion of compassion is thick. Although I seem to be building an impermanent dwelling, I am actually building the palace of Dharma-nature, so that the Mind-King may dwell within it, and the realm and wisdom may merge. You monks, build well the Dharma-city as a dwelling for Bodhi (enlightenment), and be careful not to build worldly dwellings. But worldly people are foolish, fond of building houses, and do not know the Dharma-city, which is truly pitiable. Now I know that I am about to end, show its appearance. After saying these words, he sat in silence, snapping his fingers and contemplating the true nature of all dharmas. Flames emerged from his body, burning all the houses. The light shone brightly, spreading throughout the temple. The assembly praised that such a thing had never happened before. Therefore, one should constantly observe the nature of the mind, and through all conditions, one can directly point to the nature of the mind. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the tranquil Suchness (Tathātā) of Dharma-nature. All dharmas arise from the mind, which is inconceivable.

○The words of Girisumeru-yakṣa (the Yaksha Lord of Mount Sumeru) The Yaksha Lord of Mount Sumeru rebuked the Śrāmaṇera (novice monk) De Ting, saying: 『More than a thousand years have passed since the Tathāgata (Buddha) entered Nirvāṇa (extinction), and the transmission of his teachings may not last long. Why did you leave home but have not truly entered into right faith? The life of a spark will soon be extinguished, and the body like flowing water will not remain forever. Why do you not know suffering and sleep peacefully? To the south of the Snow Mountains, there is a wise man who first entered the mountains at the age of eighteen and has been practicing in seclusion for one hundred and thirty years without ceasing. He does not think of clothing and food, does not lament houses, does not raise family, and does not store treasures. The Nāgas (dragons) and devas (gods) respect him, but he does not consider it good; birds and beasts surround him, but he is not afraid. In the morning, he closes his eyes and sits in the lotus position, without moving his body for seven or ten days. Only when he comes out of meditation does he seek water to bathe his body, draw clear water to drink, and pick soft grass to eat. After washing his hands and mouth, he closes his eyes and sits in meditation again. Brahmā (the creator god), Indra (the king of gods), and all the devas, Nāgas, and Yakshas gather together respectfully to request him to expound the essential teachings of the Dharma. The wise man opens his eyes, and tears flow like rain, saying: 『The sea of birth and death is deep and wide, and the waves of delusion are surging. My body has not yet boarded the raft of the Six Perfections (Six Pāramitās), and I cannot reach the other shore of Buddhahood and Nirvāṇa (extinction). Why make such a loud noise?』

眾宣說法門。如是如是卑下我身。須臾須臾嘆生空暮。集會大眾莫不發於無上道心。然後為說直心法門。心是國土。心是菩提。觀我一心。知一切法。思我一心。觀一切佛。起一念心。經無量劫。阿僧祇劫未越一念。夢內千歲覺前剎那。未得真覺常處夢中。如來說為生死長夜。始知眾生本來如如。生死涅槃猶如昨夢。如是觀法是真菩提。如是修行是大菩提。拔自佗苦置涅槃岸。諸天龍神如是習學。離妄想家入秘密藏。我觀此理。雖住深山。催無明之友。迷長夜之闇。如是流淚而悲嘆。諸天大眾恭敬尊重如僕使大家。我敬彼賢者如釋迦尊。今見汝身如吐唾拾。汝早觀心莫令放逸。沙彌忽聞主夜神語。叩頭責身。尋善知識習觀心法。日夜思惟得深禪定。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法不思議故。

○可觀佛三十二相八十種好事

寶誌和尚云。若求佛乘。只可觀佛三十二相．八十種好在我心中。所以者何。我念昔時往詣胡國。有一伽藍無有僧尼。只一比丘住僧房中。我三七日同住此寺。見僧所行。口不出音身不行步。住所更無雜具眾物。若人與食即請食之。若不與時自經多日。我見此僧希有所行。猶久宿住密行。見僧房中無僧。唯有丈六相好莊嚴如來尊像。才驚怪之。比丘識知有人氣色

【現代漢語翻譯】現代漢語譯本：宣講各種法門。像這樣謙卑自身。須臾之間讚歎諸法皆空。大眾無不發起無上菩提心。然後為他們宣說直心法門。心即是國土，心即是菩提。觀照我這一念心，就能了知一切法。思惟我這一念心，就能觀見一切佛。生起一念心，即使經過無量劫（kalpa，極長的時間單位），阿僧祇劫（asaṃkhya，更大的時間單位）也未曾超越這一念。夢中千年，覺醒前只是一剎那（kṣaṇa，極短的時間單位），未得到真正的覺悟，就常處在夢中。如來說這是生死長夜。這才知道眾生本來就是如如（tathatā，真如實性），生死涅槃就像昨天的夢一樣。像這樣觀法才是真菩提，像這樣修行才是大菩提。拔除他人的痛苦，將他們安置在涅槃（nirvāṇa，解脫）的彼岸。諸天龍神都這樣學習，離開妄想之家，進入秘密藏。我觀察這個道理，即使住在深山，也能摧毀無明的友人，驅散長夜的黑暗。像這樣流淚而悲嘆。諸天大眾恭敬尊重我，如同僕人侍奉主人。我尊敬那些賢者如同尊敬釋迦尊（Śākyamuni，佛教創始人）。現在看你們的身體如同吐出的唾液一樣應該丟棄。你們要及早觀心，不要放逸。沙彌忽然聽到主夜神的話，叩頭責備自己，尋找善知識學習觀心法，日夜思惟，得到甚深的禪定。所以應當知道，心、佛、眾生三者沒有差別。應當觀法性真如寂靜，諸法不可思議。

可以觀想佛的三十二相（lakṣaṇa，佛所具有的三十二種殊勝的身體特徵）、八十種好（anuvyañjana，佛身所具有的八十種細微的優點）

寶誌和尚說：『如果要求佛乘，只能觀想佛的三十二相、八十種好在我心中。』為什麼這麼說呢？我回憶過去曾經前往胡國，那裡有一座伽藍（saṃghārāma，寺院），沒有僧尼，只有一位比丘（bhikṣu，出家男子）住在僧房中。我與他一同住了三七二十一天。看到這位僧人的行為，口不出聲，身不行走，住所更沒有其他雜物。如果有人給他食物，他就接受食用。如果沒有人給，他就自己經過很多天不吃東西。我看到這位僧人很少有所行動，好像長期住在那裡秘密修行。看到僧房中沒有僧人，只有一尊丈六高、相好莊嚴的如來（Tathāgata，佛的稱號）尊像。我才感到驚怪，比丘知道有人氣色。

【English Translation】 English version: Expounding various Dharma gates. Thus, thus humbling myself. Moment after moment, praising the emptiness of all phenomena. The assembly all aroused the supreme Bodhi mind. Then, for them, he expounded the Dharma gate of the direct mind. The mind is the land, the mind is Bodhi. Observe my one mind, and you will know all dharmas. Contemplate my one mind, and you will see all Buddhas. Arising one thought, even after immeasurable kalpas (kalpa, an extremely long period of time), asaṃkhya kalpas (asaṃkhya, an even longer period of time), it has not surpassed that one thought. A thousand years in a dream, a moment before awakening, without attaining true enlightenment, one is always in a dream. The Tathagata (Tathāgata, title of a Buddha) calls this the long night of birth and death. Only then do we know that sentient beings are originally suchness (tathatā, true reality), birth and death, and nirvana (nirvāṇa, liberation) are like yesterday's dream. Observing the Dharma in this way is true Bodhi, practicing in this way is great Bodhi. Removing the suffering of others, placing them on the shore of Nirvana. The devas (gods) and nagas (dragons) all learn in this way, leaving the home of delusion and entering the secret treasury. I observe this principle, even if I live in the deep mountains, I can destroy the friend of ignorance and dispel the darkness of the long night. Thus, weeping and lamenting. The assembly of devas respectfully honored me, like servants serving their master. I respect those virtuous ones as I respect Shakyamuni (Śākyamuni, the founder of Buddhism). Now seeing your bodies is like spitting out saliva, it should be discarded. You should observe your minds early, do not be lax. The novice suddenly heard the words of the night-ruling deity, kowtowed and blamed himself, sought a good teacher to learn the method of observing the mind, contemplated day and night, and attained deep samadhi (deep meditation). Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the Dharma nature, true thusness, and stillness, because all dharmas are inconceivable.

One can contemplate the thirty-two marks (lakṣaṇa, the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (anuvyañjana, the eighty minor perfections of a Buddha's body).

Venerable Baozhi said, 'If you seek the Buddha vehicle, you can only contemplate the thirty-two marks and eighty minor marks of the Buddha in your mind.' Why is that? I recall that in the past I went to the land of the Hu, where there was a sangharama (saṃghārāma, monastery) without monks or nuns, only one bhikṣu (bhikṣu, a Buddhist monk) lived in the monk's quarters. I stayed with him for three weeks. Seeing the actions of this monk, he did not speak, he did not walk, and there were no other objects in his dwelling. If someone gave him food, he would accept it. If no one gave him food, he would go without for many days. I saw that this monk rarely acted, as if he had been living there for a long time in secret practice. Seeing that there were no monks in the monk's quarters, only a sixteen-foot-tall, auspiciously adorned image of the Tathagata (Tathāgata, title of a Buddha). I was surprised, and the bhikṣu knew that someone was there.

本形。還住復。我感奇異還異所畢。臨初夜分又往見僧。如前丈六如來放光明。相好微妙寂靜端坐。我深頂禮通夜視之無異相。至天曉畢而又還本處。如是如是。日日夜夜我常住見。爾時比丘常觀如來形像。我不堪感。頂禮比丘問其因緣。比丘答言。我是愚癡破戒之比丘也。親近智者而聞其所說。三十二相．八十種好只在心中。更不求外。我信其說。年來久觀如來相好慈悲弘誓。在我心內。從是以外更無行法。我聞僧語深發道心。明哉。心備于萬德。誰尋菩提不須觀心哉。是故應知。心佛眾生三無差別。應觀法性真如寂靜。一切諸法不思議故。

○南海岸有二比丘事

同云。我念昔時為訪道跡尋善知識。南海岸邊有二比丘。形雖似僧如捕魚人。設船及網每日捕魚。更不論風雨之日只行此事。專無餘業。我時見之。于僧所起不善念。律儀海中不留屍骸。法王園內拔棄毒樹。我依何罪見此僧如是猒離。近邊一宿。其夜夢見有一沙門威儀庠序。手持香爐禮捕魚僧。次來我所呵責我言。汝何于聖生誹謗心。後世罪報如經所說。早向彼聖可致懺悔。夢覺已後身心溫污。待日出時馳走到于比丘之所。頭面敬禮二之捕魚僧。陳我心念。懺悔誹謗大師垂慈悲施滅罪方便。二之捕魚僧答云。善哉。沙門法子。誰有智者于萬法

【現代漢語翻譯】現代漢語譯本：這個形體。還安住於此。我感到奇異，還異於所完畢之處。臨近初夜時分又前往拜見僧人。如之前那樣，丈六金身的如來（Tathagata，佛的稱號之一）放出光明。相貌莊嚴美好，寂靜端坐。我深深地頂禮，通宵觀看，沒有其他異相。直到天亮完畢，又回到原來的地方。像這樣，日日夜夜我常常安住于觀見之中。當時，這位比丘常常觀想如來的形像。我感到不解，頂禮比丘，詢問其中的因緣。比丘回答說：『我是愚癡破戒的比丘。親近有智慧的人，聽聞他們所說，三十二相（Thirty-two marks of a Great Man，佛陀的三十二種殊勝相貌），八十種好（Eighty minor marks，佛陀的八十種細微特徵）只在心中。不再向外尋求。我信奉這種說法。多年來，我長久地觀想如來的相好、慈悲和弘大的誓願，都在我的心中。從這以外，我不再修習其他法門。』我聽了這位僧人的話，深深地發起了道心。多麼明智啊！心具備萬種功德。誰尋求菩提（Bodhi，覺悟）不需要觀心呢？因此，應該知道，心、佛、眾生，三者沒有差別。應該觀法性真如（Dharmata-tathata，諸法的真實本性），寂靜無為。因為一切諸法都是不可思議的。

○南海岸有二比丘事

同云：我回憶過去爲了尋訪修道者的足跡，尋找善知識。在南海岸邊有兩位比丘。外形雖然像僧人，卻像捕魚人一樣。設定船隻和漁網，每天捕魚。更不顧風雨天氣，只做這件事。完全沒有其他的行業。我當時見到他們，對僧人產生了不好的念頭。『在律儀海中不留下屍骸，在法王園內拔除拋棄毒樹。』我因為什麼罪過，見到這樣的僧人就如此厭惡遠離呢？在附近住了一夜。那天晚上，我夢見有一位沙門（Sramana，出家修道者）威儀莊嚴，手持香爐，禮拜捕魚的僧人。然後來到我這裡，呵斥我說：『你為什麼對聖人生起誹謗之心？後世的罪報就像經書所說的那樣。早點向那位聖人懺悔，或許可以得到寬恕。』夢醒之後，身心感到污穢。等到太陽出來的時候，我飛奔到兩位比丘那裡。頭面著地，恭敬地禮拜兩位捕魚的僧人。陳述我的心念，懺悔誹謗，祈求大師慈悲，施予消除罪業的方便。兩位捕魚的僧人回答說：『很好，沙門法子。誰有智慧，會對於萬法

【English Translation】 English version: This form. Still abiding here. I feel strange, still different from where it ended. Near the beginning of the night, I went to see the monk again. As before, the sixteen-foot Tathagata (one of the titles of the Buddha) emitted light. The appearance was solemn and beautiful, quietly sitting. I deeply prostrated, watching all night, with no other different appearance. Until dawn, it ended, and I returned to the original place. Like this, day and night, I often abide in seeing. At that time, this Bhiksu (monk) often contemplated the image of the Tathagata. I felt puzzled, prostrated to the Bhiksu, and asked about the cause. The Bhiksu replied, 'I am a foolish Bhiksu who has broken the precepts. I approached the wise and heard what they said, the thirty-two marks (Thirty-two marks of a Great Man) and eighty minor marks (Eighty minor marks) are only in the heart. I no longer seek outside. I believe in this saying. Over the years, I have long contemplated the Tathagata's marks, compassion, and great vows, all in my heart. From this, I no longer practice other methods.' I heard the words of this monk and deeply aroused the mind of the Tao. How wise! The mind possesses ten thousand virtues. Who seeks Bodhi (Enlightenment) does not need to observe the mind? Therefore, it should be known that the mind, Buddha, and sentient beings are not different. One should contemplate the Dharmata-tathata (the true nature of all dharmas), quiet and inactive. Because all dharmas are inconceivable.

○The Story of Two Bhiksus on the South Coast

Tongyun: I recall that in the past, in order to visit the traces of those who seek the Tao and find good teachers, there were two Bhiksus on the south coast. Although their appearance was like monks, they were like fishermen. They set up boats and nets and fished every day. They did not care about the weather, only doing this. They had no other occupation. When I saw them at that time, I had bad thoughts about the monks. 'Not leaving corpses in the sea of precepts, uprooting and discarding poisonous trees in the garden of the Dharma King.' Because of what sin did I hate and stay away from such monks? I stayed nearby for one night. That night, I dreamed that there was a Sramana (ascetic) with solemn demeanor, holding an incense burner, worshiping the fishing monks. Then he came to me and scolded me, 'Why do you have slanderous thoughts towards the saints? The karmic retribution in future lives is as the scriptures say. Repent to that saint early, perhaps you can be forgiven.' After waking up from the dream, I felt defiled in body and mind. When the sun came out, I rushed to the two Bhiksus. I prostrated with my head to the ground, respectfully worshiping the two fishing monks. I stated my thoughts, repented of the slander, and asked the master to be compassionate and grant a way to eliminate sins. The two fishing monks replied, 'Very good, Sramana Dharma son. Who is wise, will for all dharmas

中生誹謗哉。所以者何。山河草木情與非情。皆我先身皆我父母。妄執流轉猶有是恩。況尋本性皆是真如。于真如中又有怨親情及非情。誹謗讚歎凈與不凈。是故智者於一切法。皆生佛相不欺諸法。是故懺悔是大道理。然我等輩是惡律儀。捕殺有情以活身命。身壞命終還於惡趣。是故善人遠離我等。作如是語。乘船持網出於大海。我時深見比丘所行。數日近住。日日夜夜問訊求索菩提因緣。二比丘僧為我說言。我等二人本捕魚人。出家入道更無所知。以前所作尋求佛道。觀我心性乃是法性。乃是諸佛。乃是慈悲。乃是智慧。大誓願濟諸群生置於彼岸。如是觀察船網為境。所以者何。慈悲之心是船本體。以六度行莊嚴此船。檀波羅蜜萬行所依。如船底板眾物所依。戒波羅蜜防非止惡。如船邊板遮人及物令不墮水。忍辱之行覆養萬行。如船舍蓋覆船中物。精進功德早達佛果。如船意棹方得動行。禪波羅蜜治亂安住。如船不落破安穩而住。智慧似楫工能簡擇。如船稍工扇河道等。如是莊嚴弘誓之船。大悲菩薩乘此舟船。以教文網曳生死海。救取流轉泥溺眾生魚鱉。安置涅槃秘密之藏。如是所行是佛所作。如是事業菩薩所習。我等習練如是悲願。日日乘船夜夜遊海。出家已后不犯輕罪。何況捕魚活我等命。但是觀行易識方便。

又是大悲所練習也。如是說畢。二比丘僧及與我俱乘此船上。出海曳網。見網曳寄網不繫魚。但有如來坐蓮華上。其數無量。身長一尺或復一尺。放光照耀各現神變。比丘頂禮盡心讚歎。不經多時皆悉不見。二比丘僧重語我言。我以船網為其境界。觀心法界功德如是。勿令傳佗少智聞之。失二世益。只藏心內可觀心性。我聞見畢倍生歡喜。發菩提心彌更觀心。汝觀是事。見破戒僧可生謗哉。

○郁頭比丘問一比丘

比丘所行其事云何。比丘答云。我今但禮十方諸佛。于日夜中千返禮佛。郁頭比丘語比丘言。沙門所行甚為難事。日夜不退能行千拜。我今隨喜比丘所行。為我宣說禮佛作法亦可勤行。比丘答言。而無儀式。在於佛前口稱南無。二手合掌頭面禮佛是為儀式。郁頭比丘語比丘言。汝所言者外相威儀。我今所問內心所念。以何心念禮敬諸佛。比丘答言更無所念。但聞獲得功德之由。頃年禮佛未知禮心內所念。郁頭比丘我為比丘說禮拜法。令汝知功德甚深境界。比丘諦聽。末世眾生才發善心。勤修佛法不尋深旨。不知是非內外威儀。心相所念皆悉迷失。雖禮三寶不守外儀。內心不合。猶如醉人不覺起臥。亦復如碓隨足上下。如是禮拜不名禮佛。所得功德甚可微少。若如法禮。所生善根不可思量。如普賢

【現代漢語翻譯】現代漢語譯本：這又是大悲菩薩所修習的境界。這樣說完之後，兩位比丘僧和與我一同乘坐這艘船出海撒網。看見網被拖上來，網裡沒有魚，只有無數如來佛坐在蓮花上，身高一尺左右，放出光芒，各自顯現神通變化。比丘們頂禮膜拜，盡心讚歎。不久之後，全都消失不見。兩位比丘僧再次對我說：『我們以船網作為境界，觀察心法界的功德就是這樣。不要讓那些少智慧的人聽見，以免失去今生來世的利益。只藏在心裡，可以觀察心性。』我聽見看見之後，更加歡喜，發菩提心，更加觀心。你觀察這件事，看見破戒的比丘，還會生起誹謗之心嗎？

○ 郁頭比丘（一種外道修行者）問一位比丘（佛教僧侶）

郁頭比丘問：『比丘你所修行的事是什麼？』比丘回答說：『我現在只是禮拜十方諸佛，每天晚上都要禮拜佛千次。』郁頭比丘對那位比丘說：『沙門（出家人）所做的事情真是太難了，日夜不停地能禮拜千次。我現在隨喜你所修行的，請你為我宣說禮佛的方法，我也可勤奮修行。』比丘回答說：『沒有什麼儀式，在佛前口稱「南無」（皈依），雙手合掌，頭面禮佛，這就是儀式。』郁頭比丘對那位比丘說：『你所說的只是外在的威儀，我現在所問的是內心所念，以什麼樣的心念來禮敬諸佛？』比丘回答說：『沒有其他的念頭，只是聽說禮佛可以獲得功德。多年來禮佛，卻不知道禮佛時內心應該想些什麼。』郁頭比丘說：『我為你講解禮拜的方法，讓你知道功德甚深的境界。比丘你仔細聽著，末法時代的眾生，才發起善心，勤奮地修習佛法，卻不探尋其中的深意，不知道什麼是對是錯，什麼是外在的威儀，內心應該想些什麼，全都迷失了。雖然禮拜三寶，卻不遵守外在的威儀，內心也不相應，就像醉酒的人不知道自己在做什麼，又像舂米的碓，隨著腳上下移動。這樣的禮拜不能稱為禮佛，所獲得的功德非常微少。如果如法禮拜，所產生的善根不可思量，就像普賢菩薩一樣。』

【English Translation】 English version: This is also the practice of Great Compassion. After saying this, two Bhikshus (Buddhist monks) and I sailed on this boat, casting nets into the sea. We saw the net being dragged up, but instead of fish, there were countless Tathagatas (Buddhas) sitting on lotuses, each about a foot tall, emitting light and manifesting divine transformations. The Bhikshus prostrated and praised them wholeheartedly. Before long, they all disappeared. The two Bhikshus said to me again, 'We use the boat and net as a boundary to observe the merits of the Dharma Realm of the Mind. Do not let those of little wisdom hear of this, lest they lose the benefits of both this life and the next. Keep it hidden in your heart, and you can observe the nature of the mind.' After hearing and seeing this, I became even more joyful, generated Bodhicitta (the aspiration for enlightenment), and contemplated the mind even more. Observing this matter, would you still give rise to slander when seeing a Bhikshu who has broken the precepts?

○ Udraka Ramaputra Bhikshu (a non-Buddhist practitioner) asks a Bhikshu (Buddhist monk)

Udraka Ramaputra Bhikshu asked, 'What is the practice that you, Bhikshu, engage in?' The Bhikshu replied, 'I only prostrate to the Buddhas of the ten directions, prostrating a thousand times each day and night.' Udraka Ramaputra Bhikshu said to the Bhikshu, 'What the Shramana (ascetic) does is very difficult, being able to prostrate a thousand times day and night without retreating. I now rejoice in your practice. Please explain to me the method of prostrating to the Buddha, so that I may also practice diligently.' The Bhikshu replied, 'There are no formalities. In front of the Buddha, one verbally recites 'Namo' (homage), puts the palms together, and bows the head to the ground. This is the formality.' Udraka Ramaputra Bhikshu said to the Bhikshu, 'What you speak of is external demeanor. What I am asking about is the internal thought. With what mind do you pay homage to the Buddhas?' The Bhikshu replied, 'There are no other thoughts, only hearing that prostrating to the Buddha can obtain merit. For years I have been prostrating to the Buddha, but I do not know what I should be thinking in my mind when prostrating.' Udraka Ramaputra Bhikshu said, 'I will explain the method of prostration to you, so that you may know the realm of profound merit. Bhikshu, listen carefully. In the Dharma Ending Age, sentient beings only generate good intentions and diligently cultivate the Buddhadharma, but they do not seek its profound meaning. They do not know what is right or wrong, what is external demeanor, and what they should be thinking in their minds. They are all lost. Although they pay homage to the Three Jewels, they do not observe external demeanor, and their minds do not correspond. It is like a drunken person who does not know what they are doing, or like a pestle that moves up and down with the foot. Such prostration cannot be called prostrating to the Buddha, and the merit obtained is very little. If one prostrates according to the Dharma, the good roots produced are immeasurable, like Samantabhadra (a Bodhisattva).'

等禮諸佛愿。亦如不輕禮佛性心。如是禮佛名真禮佛。我念昔時不顧身命不念衣食。遍往五竺希求佛法。僧伽陀國有一法師名曰信德。我時往至彼法師所。問禮佛時不生觀念。但禮諸佛有何過失。如我愚者猶不知淺。況觀心深。我聞諸佛具諸功德。故雖不觀但行禮拜。功德應深。如彼甘食雖不了知甘惡味。但食相入腹增色資命。若能雖知甘食作法。不食入時不能益身。以是比知雖作觀念。若不禮佛不得利益。雖不觀念但行禮佛。決定作佛。甘食如佛。食時如禮。了知食相如用觀行。答汝諦聽。我從若時至於老時。尋勘佛教。未曾聞求菩提人不用觀念散亂修善。但聞用觀修諸事業。汝未聞歟。諸經中說不凈觀治于食慾病。及數息觀．界方便觀及因緣觀．大慈悲觀．四念處觀．四善根觀．十六行觀．十六空觀．十六相觀。如是乃至一實觀等無量觀法。其數無量。所言觀者是即觀心。若無觀念其法不成。又不聞哉。五波羅蜜及諸行猶如盲躄。般若一法如有目人。亦如手足能引盲躄。五度萬善安穩將護而趣佛菩提。言般若者亦是觀心。由是應知。若無觀心散亂修善。不能斷惑及證佛果。如有愚人回諸方便。才得少食心生歡喜。由此食力不求餘食。亦置大算。籌量國中王臣長者所儲一切衣食玉錢象馬車乘妻子眷屬田畠屋宅一切之

【現代漢語翻譯】現代漢語譯本等同於禮敬諸佛的願力，也如同常不輕菩薩禮敬一切眾生的佛性之心。這樣禮佛才算是真正的禮佛。我回憶過去，不顧惜自己的身命，也不考慮衣食，到處前往印度（五竺）尋求佛法。在僧伽陀國，有一位法師名叫信德（Śīladeva）。我當時前往這位法師處，請教說：『禮佛的時候不生起任何觀想，只是禮拜諸佛，會有什麼過失呢？像我這樣愚鈍的人，尚且不瞭解淺顯的道理，更何況是觀心的深奧之處。我聽說諸佛具備各種功德，所以即使不作觀想，只是禮拜，功德也應該很深厚。就像吃甘美的食物，即使不瞭解甘美或惡劣的味道，但食物進入腹中，也能增益氣色，滋養生命。如果能夠了解甘美食物的製作方法，但不吃下去，也不能有益於身體。』用這個比喻來說明，即使作觀想，如果不禮佛，也得不到利益；即使不作觀想，只是禮佛，也必定能成佛。甘美的食物就像佛，吃的時候就像禮佛，瞭解食物的特性就像運用觀行。回答說：『你仔細聽好。我從年輕的時候直到年老，都在尋究佛教的道理，從未聽說過求菩提的人不用觀想，而是散亂地修善。只聽說過用觀想來修習各種事業。你沒聽說過嗎？各種經典中說，用不凈觀來對治貪慾的毛病，以及數息觀、界方便觀、因緣觀、大慈悲觀、四念處觀、四善根觀、十六行觀、十六空觀、十六相觀，像這樣乃至一實觀等無量觀法，數量非常多。所說的觀，就是觀心。如果沒有觀想，這些方法都不能成就。』『你又沒聽說過嗎？五波羅蜜（Pañca-pāramitā）以及各種修行，就像盲人和瘸子，般若（Prajñā）這一法，就像有眼睛的人，也像手和腳，能夠引導盲人和瘸子。五度（五波羅蜜）和萬善，能夠安穩地保護修行者，趨向佛菩提。所說的般若，也是觀心。由此應該知道，如果沒有觀心，散亂地修善，不能斷除迷惑，也不能證得佛果。』『就像愚笨的人，用盡各種方法，才得到少許食物，心中就生起歡喜，因為有這些食物的力量，就不再尋求其他的食物，也停止了大的算計，不再籌量國內國王、大臣、長者所儲藏的一切衣食、玉錢、象馬、車乘、妻子眷屬、田地屋宅等一切的財物。』

【English Translation】 English version Equating to the vow of revering all Buddhas, it is also like Sadāparibhūta Bodhisattva's mind of revering the Buddha-nature in all beings. Only such reverence is true reverence. I recall in the past, disregarding my own life and not considering food and clothing, I traveled extensively to India (Five Indies) seeking the Buddha-dharma. In the country of Saṃghāta, there was a Dharma master named Śīladeva. I went to that Dharma master and asked: 'When paying homage to the Buddhas, if one does not generate any contemplation, but only bows to the Buddhas, what faults are there? Like me, a foolish person, I do not understand even the shallow principles, let alone the profound aspects of contemplating the mind. I have heard that the Buddhas possess all kinds of merits, so even if I do not contemplate, but only bow, the merits should be profound. It is like eating delicious food, even if one does not understand the sweet or bad taste, but the food enters the abdomen, it can increase complexion and nourish life. If one can understand the method of making delicious food, but does not eat it, it cannot benefit the body.' Using this analogy, even if one contemplates, if one does not bow to the Buddhas, one will not receive benefits; even if one does not contemplate, but only bows to the Buddhas, one will surely become a Buddha. Delicious food is like the Buddha, eating is like bowing, understanding the characteristics of food is like using contemplation. He replied: 'Listen carefully. From the time I was young until I was old, I have been investigating the principles of Buddhism, and I have never heard of a person seeking Bodhi without contemplation, but rather cultivating goodness in a scattered manner. I have only heard of using contemplation to cultivate various activities. Have you not heard? The various scriptures say that the impure contemplation is used to cure the disease of greed, as well as the contemplation of counting breaths, the contemplation of the elements, the contemplation of dependent origination, the contemplation of great compassion, the contemplation of the four foundations of mindfulness (catu-smṛtyupasthāna), the contemplation of the four good roots, the contemplation of the sixteen aspects, the contemplation of the sixteen emptinesses, the contemplation of the sixteen characteristics, like this, even the contemplation of one reality and other immeasurable contemplations, the number is very large. The so-called contemplation is the contemplation of the mind. Without contemplation, these methods cannot be accomplished.' 'Have you not heard? The five perfections (Pañca-pāramitā) and various practices are like the blind and the lame, and Prajñā is like a person with eyes, and also like hands and feet, which can guide the blind and the lame. The five perfections and the myriad virtues can safely protect practitioners and lead them towards Buddha-bodhi. The so-called Prajñā is also the contemplation of the mind. From this, it should be known that without contemplation, cultivating goodness in a scattered manner cannot cut off delusion and cannot attain the fruit of Buddhahood.' 'It is like a foolish person who uses all kinds of methods to obtain a little food, and then feels happy in his heart. Because of the power of this food, he no longer seeks other food, and he also stops the great calculation, no longer calculating all the clothing, food, jade money, elephants, horses, carriages, wives, relatives, fields, houses, and all the wealth stored by the kings, ministers, and elders in the country.'

財寶。如是如是種種經歷。日月念我身貧希望財寶。日夜相續。雖數量寶。剎那剎那令身力疲竭。更無一粒半錢之益。況復得財。不如肆力復求餘食及余資具。若自受用亦施妻子身心安樂焉。比丘當知。愚人即是生死眾生。回諸方便才得少食。如因少善得人天之果。或遇佛教得二乘國王臣等。猶如諸佛菩薩賢聖一切財寶。猶如萬善置算常數。如散亂修善。雖數更無半錢之益。如不觀心。更無其益。是則如來定途之所說也。由是案之。不用觀心雖修功德實無所益。汝前所引甘食譬喻。亦出經論。汝不得心任意合法。我今為汝合法令聞。甘食猶如佛果菩提。求得甘食如散亂勤。雖得不食如不用觀。了知食相如知法相。雖知食相而不食入。如知行相修諸佛法。而不觀心散亂而修。不知食相但得食入。猶如不知萬行多聞。但習觀念一心修行。如是合法細細可知。身禮諸佛意不相應。不名真禮。身不禮佛心觀真如。是名真禮。若無觀心。所修善根如彼枯木開華結果。猶如死人更無心神。觀念即是佛法之壽命。觀念即是萬法之依怙。觀念是則法身住所。觀念則是生死之資糧。觀念則是菩提之指南。觀念則是道心之父母。是故行者若禮佛之時。若唸誦之時。若乃至一切有所作之時。必應觀念。問訊求法至心止住。信德嘆言。希有比丘

【現代漢語翻譯】現代漢語譯本：財寶就像這樣，經歷各種各樣的事情。日復一日，我念及自身貧困，希望得到財寶，日夜不停。即使得到數量眾多的財寶，也會在剎那剎那間耗盡我的精力。實際上連半粒錢的利益都沒有得到，更何況是獲得財富。還不如盡力去尋求其他的食物和資具，如果自己受用，也能讓妻子兒女身心安樂。比丘們應當知道，愚人就是生死輪迴中的眾生，他們用盡各種方法才得到少許食物，就像因為做了少許善事而得到人天果報一樣。或者遇到佛教，得到聲聞、緣覺二乘（小乘佛教的兩種修行境界）的果位，就像國王、大臣一樣。這些就像諸佛、菩薩、賢聖的一切財寶，就像萬善（各種善行）被置於算數之中，成為常數。如果像散亂心修善，即使數量再多，也沒有半點益處，就像不觀照自心一樣，更沒有任何益處。這就是如來（佛陀）所說的既定道理。由此看來，不用觀心（內觀自心）即使修行功德，實際上也沒有什麼益處。你之前所引用的甘食（美味的食物）的比喻，也是出自經論。你不能不瞭解心就隨意地進行比附。我現在為你進行比附，讓你明白。甘食就像佛果菩提（覺悟的智慧），尋求得到甘食就像散亂地勤奮修行，即使得到甘食而不食用，就像不用觀心一樣。瞭解食物的特性就像了解法的特性一樣。即使瞭解食物的特性而不食用，就像瞭解行為的特性而修習諸佛之法，卻不觀照自心，散亂地修行。不知道食物的特性，卻能將食物吃進去，就像不知道萬行（各種修行方法）和多聞（廣泛學習），只學習觀念，一心修行一樣。這樣進行比附，仔細思考就能明白。身體禮拜諸佛，而心意不相應，不能稱為真正的禮拜。身體不禮拜諸佛，而心觀照真如（事物的本性），這才是真正的禮拜。如果沒有觀心，所修的善根就像枯木開花結果一樣，就像死人沒有心神一樣。觀念（正念）就是佛法的壽命，觀念就是萬法的依靠，觀念就是法身（佛的真身）的住所，觀念就是生死的資糧，觀念就是菩提的指南，觀念就是道心的父母。因此，修行人在禮佛的時候，唸誦的時候，乃至一切有所作為的時候，必須應當觀照自心。問訊求法，至誠地止住。信德（人名）讚歎說：『希有啊，比丘！』 English version: Treasures are like this, experiencing all sorts of things. Day after day, I think of my own poverty and hope to obtain treasures, day and night without ceasing. Even if I obtain a great quantity of treasures, they will exhaust my energy in an instant. In reality, I have not obtained even half a coin's worth of benefit, let alone wealth. It would be better to exert effort to seek other food and resources, which, if I use them myself, can bring peace and happiness to my wife and children. Bhikshus (monks), you should know that foolish people are sentient beings in the cycle of birth and death. They use all sorts of means to obtain a little food, just as they obtain the fruits of humans and devas (gods) because they have done a little good. Or they encounter Buddhism and obtain the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) (two paths of Hinayana Buddhism), like kings and ministers. These are like all the treasures of Buddhas, Bodhisattvas, sages, and worthies, like the myriad good deeds placed in calculation, becoming a constant number. If one cultivates good deeds with a scattered mind, even if the quantity is great, there is no benefit at all, just like not contemplating one's own mind, there is no benefit at all. This is the established truth spoken by the Tathagata (Buddha). From this, it can be seen that without contemplating the mind, even if one cultivates merit, there is actually no benefit. The analogy of delicious food that you quoted earlier also comes from the scriptures. You cannot arbitrarily make comparisons without understanding the mind. I will now make a comparison for you so that you may understand. Delicious food is like the fruit of Buddhahood, Bodhi (enlightenment). Seeking to obtain delicious food is like diligently cultivating with a scattered mind. Even if one obtains delicious food but does not eat it, it is like not contemplating the mind. Understanding the characteristics of food is like understanding the characteristics of Dharma (teachings). Even if one understands the characteristics of food but does not eat it, it is like understanding the characteristics of actions and cultivating the Buddhadharma (Buddha's teachings) but not contemplating the mind, cultivating with a scattered mind. Not knowing the characteristics of food, but being able to eat the food, is like not knowing the myriad practices and extensive learning, but only learning concepts and cultivating with a single mind. By making comparisons in this way, one can understand it clearly with careful thought. The body bows to the Buddhas, but the mind is not in accord, this cannot be called true bowing. The body does not bow to the Buddhas, but the mind contemplates Suchness (the true nature of things), this is called true bowing. Without contemplation of the mind, the roots of good that are cultivated are like a withered tree blooming and bearing fruit, like a dead person without mind and spirit. Contemplation (mindfulness) is the life of the Buddhadharma, contemplation is the reliance of all dharmas, contemplation is the dwelling place of the Dharmakaya (Buddha's true body), contemplation is the provision for birth and death, contemplation is the guide to Bodhi, contemplation is the parent of the mind of the Tao (path). Therefore, when a practitioner bows to the Buddha, when reciting, and even when doing anything, one must contemplate the mind. Asking for teachings and sincerely abiding. Xinde (name of a person) exclaimed: 'Rare indeed, Bhikshu!'

【English Translation】 Treasures. It is like this, experiencing all sorts of things. Day after day, I think of my own poverty and hope to obtain treasures, day and night without ceasing. Even if I obtain a great quantity of treasures, they will exhaust my energy in an instant. In reality, I have not obtained even half a coin's worth of benefit, let alone wealth. It would be better to exert effort to seek other food and resources, which, if I use them myself, can bring peace and happiness to my wife and children. Bhikshus (monks), you should know that foolish people are sentient beings in the cycle of birth and death. They use all sorts of means to obtain a little food, just as they obtain the fruits of humans and devas (gods) because they have done a little good. Or they encounter Buddhism and obtain the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) (two paths of Hinayana Buddhism), like kings and ministers. These are like all the treasures of Buddhas, Bodhisattvas, sages, and worthies, like the myriad good deeds placed in calculation, becoming a constant number. If one cultivates good deeds with a scattered mind, even if the quantity is great, there is no benefit at all, just like not contemplating one's own mind, there is no benefit at all. This is the established truth spoken by the Tathagata (Buddha). From this, it can be seen that without contemplating the mind, even if one cultivates merit, there is actually no benefit. The analogy of delicious food that you quoted earlier also comes from the scriptures. You cannot arbitrarily make comparisons without understanding the mind. I will now make a comparison for you so that you may understand. Delicious food is like the fruit of Buddhahood, Bodhi (enlightenment). Seeking to obtain delicious food is like diligently cultivating with a scattered mind. Even if one obtains delicious food but does not eat it, it is like not contemplating the mind. Understanding the characteristics of food is like understanding the characteristics of Dharma (teachings). Even if one understands the characteristics of food but does not eat it, it is like understanding the characteristics of actions and cultivating the Buddhadharma (Buddha's teachings) but not contemplating the mind, cultivating with a scattered mind. Not knowing the characteristics of food, but being able to eat the food, is like not knowing the myriad practices and extensive learning, but only learning concepts and cultivating with a single mind. By making comparisons in this way, one can understand it clearly with careful thought. The body bows to the Buddhas, but the mind is not in accord, this cannot be called true bowing. The body does not bow to the Buddhas, but the mind contemplates Suchness (the true nature of things), this is called true bowing. Without contemplation of the mind, the roots of good that are cultivated are like a withered tree blooming and bearing fruit, like a dead person without mind and spirit. Contemplation (mindfulness) is the life of the Buddhadharma, contemplation is the reliance of all dharmas, contemplation is the dwelling place of the Dharmakaya (Buddha's true body), contemplation is the provision for birth and death, contemplation is the guide to Bodhi, contemplation is the parent of the mind of the Tao (path). Therefore, when a practitioner bows to the Buddha, when reciting, and even when doing anything, one must contemplate the mind. Asking for teachings and sincerely abiding. Xinde (name of a person) exclaimed: 'Rare indeed, Bhikshu!'

。法滅漸久。眾生心濁。不希法味。汝今深求甚為希有。我無所知亦無戒德。每日禮佛是為所作。信德比丘作是語已。澡浴塵穢內外清凈。威儀具足。手持香爐燒眾名香。從房出已漸漸行步。思惟觀察至堂門戶。良久止住。淚流悲泣。早未入堂生驚怖相。生敬屈想。才入于堂內。慎信任意不出佛前。思惟合掌經于少時一心觀佛。才出佛前繞佛七匝。然後頂禮諸佛菩薩。胡跪合掌散華燒香。對佛思惟立居禮佛。一禮之時閉目久住。才禮百度及黃昏禮佛。禮佛畢已時思惟。悲泣戀慕彈指憂念。漸漸還房。我見此僧奇異禮佛。至心生信。白信德言。見於世間禮佛之人。不經多時亦不悲泣。速速禮佛早出佛堂。大師何故如是禮佛。愿說因緣我今欲聞。比丘言。世間眾生被狂煩惱。不攝身心。內心狂故外身不安。放心獼猴何得止住。是故作善如風前塵。亦如旋火。不留心底。何入秘藏。凡於禮佛總有二種。一事禮佛。二理禮佛。過此二種何得禮佛光明。事禮佛者。內懷慚愧名內清凈。外掃塵穢不現放逸。深生尊重名外清凈。從房詣堂。思惟觀察。我從無始至於今日。籠居火舍不知出門。今隨佛教出於火宅。往于凈土。舉足下足非輪迴之步。目足至清涼之池。如是思惟漸至堂門。盡心投信不得早入。尋我身者三毒四蛇。塵勞垢穢充

【現代漢語翻譯】現代漢語譯本：佛法逐漸衰滅，眾生的心變得污濁，不向往佛法的滋味。您現在如此深刻地尋求佛法，實在是非常稀有難得。我沒有什麼特別的知識，也沒有什麼值得稱道的戒行品德，每天只是禮拜佛陀，這就是我所做的事情。』信德比丘說完這些話后，沐浴身體，洗去塵垢，使內外都清凈。他威儀莊重，手持香爐，焚燒各種名貴的香。從房間出來后，慢慢地行走，一邊思惟觀察，來到佛堂的門前。他佇立了很久，淚流滿面，悲傷哭泣。因為還沒有進入佛堂，心中生起驚恐害怕的樣子，又生起恭敬和謙卑的想法。當他進入佛堂內，小心謹慎，不敢隨意走到佛前。他思惟著，合掌靜立了很短的時間，一心一意地觀想佛陀。然後才走到佛前，繞佛七圈，之後頂禮諸佛菩薩，胡跪合掌，散花燒香。面對佛陀，他思惟著，站立著，禮拜佛陀。每次禮拜的時候，都閉目很久。就這樣禮拜了一百多次，直到黃昏時分才結束禮佛。禮佛完畢后，他思惟著，悲傷哭泣，戀戀不捨，彈指憂愁，然後慢慢地回到房間。我看到這位僧人如此奇異地禮佛，內心至誠地生起信心，於是對信德比丘說：『我看到世間禮佛的人，不會經過很長時間，也不會悲傷哭泣，而是快速地禮佛，然後早早地離開佛堂。大師您為什麼這樣禮佛呢？希望您能告訴我其中的因緣，我現在很想聽。』比丘說：『世間的眾生被狂亂的煩惱所困擾，不能約束自己的身心。因為內心狂亂，所以外在的身體也不得安寧。放縱的心就像脫韁的獼猴，怎麼能夠停下來呢？因此，所做的善事就像風前的塵土，又像旋轉的火焰，不能留在心底，又怎麼能夠進入佛法的秘藏呢？凡是禮佛，總共有兩種：一是事禮佛，二是理禮佛。超過這兩種，又怎麼能夠得到禮佛的光明呢？所謂事禮佛，就是內心懷有慚愧之心，這叫做內清凈；外在掃除塵垢，不表現出放逸的樣子，深深地生起尊重之心，這叫做外清凈。從房間前往佛堂，一邊思惟觀察，想到我從無始以來直到今天，都像被囚禁在燃燒的房屋裡一樣，不知道出門。現在跟隨佛陀的教導，走出火宅，前往清凈的凈土。舉起腳，放下腳，都不是輪迴的腳步，而是走向清涼的池水。像這樣思惟，慢慢地來到佛堂的門前，盡心盡力地投入信心，不敢過早進入。尋找我身體的是三毒（貪嗔癡）和四蛇（指地水火風四大假合之身），塵勞垢穢充斥。

【English Translation】 English version: As the Dharma gradually declines, sentient beings' minds become turbid, and they do not yearn for the taste of the Dharma. Your profound seeking now is extremely rare and precious. I have no special knowledge, nor do I have any commendable precepts or virtues. I simply prostrate to the Buddha every day; this is what I do.' After Bhikshu (Buddhist monk) Xinde (Faith Virtue) said these words, he bathed his body, washing away the dust and grime, making himself pure inside and out. With dignified deportment, he held an incense burner in his hand, burning various precious incenses. Emerging from his room, he walked slowly, contemplating and observing, until he reached the door of the hall. He stood there for a long time, tears streaming down his face, weeping with sorrow. Because he had not yet entered the hall, a sense of fear and trepidation arose in his heart, along with thoughts of reverence and humility. When he entered the hall, he was cautious and did not dare to approach the Buddha rashly. He contemplated, standing with his palms together for a short time, single-mindedly contemplating the Buddha. Then he walked before the Buddha, circumambulating him seven times, after which he prostrated to all the Buddhas and Bodhisattvas, kneeling with his palms together, scattering flowers and burning incense. Facing the Buddha, he contemplated, standing and prostrating to the Buddha. Each time he prostrated, he closed his eyes for a long time. He prostrated in this way more than a hundred times, until dusk, when he finished his prostrations. After completing his prostrations, he contemplated, weeping with sorrow, reluctant to leave, snapping his fingers in worry, and then slowly returned to his room. Seeing this monk prostrating in such a unique way, I sincerely generated faith in my heart, and so I said to Bhikshu Xinde: 'I see people in the world prostrating to the Buddha, but they do not take a long time, nor do they weep with sorrow. They prostrate quickly and leave the hall early. Why do you, Master, prostrate to the Buddha in this way? I hope you can tell me the reason; I would like to hear it now.' The Bhikshu said: 'Sentient beings in the world are troubled by wild afflictions and cannot restrain their bodies and minds. Because their minds are wild, their external bodies are not at peace. A mind that is let loose is like a monkey off its leash; how can it be stopped? Therefore, the good deeds that are done are like dust before the wind, or like a spinning fire, unable to remain in the depths of the heart. How can one enter the secret treasury of the Dharma? In general, there are two kinds of prostration to the Buddha: one is prostration in terms of phenomena (事禮佛), and the other is prostration in terms of principle (理禮佛). Beyond these two, how can one obtain the light of prostration? Prostration in terms of phenomena means having a sense of shame in one's heart, which is called inner purity; externally, sweeping away dust and grime, not showing signs of laxity, and deeply generating respect, which is called outer purity. Going from one's room to the hall, contemplating and observing, thinking that from beginningless time until today, I have been like a prisoner in a burning house, not knowing how to leave. Now, following the Buddha's teachings, I am leaving the burning house and going to the pure land. Lifting my feet and putting them down are not the steps of samsara (輪迴), but rather walking towards the pool of coolness. Contemplating in this way, I slowly approach the door of the hall, wholeheartedly placing my faith, not daring to enter too early. What seeks my body are the three poisons (三毒) (greed, hatred, and delusion) and the four snakes (四蛇) (referring to the four elements of earth, water, fire, and wind that make up the false composite body), filled with the defilements of dust and labor.

滿繞纏。不可親近猶如屎尿。亦如泥糞。以如是身輒得入堂。夫尋堂者名清凈地。眾善所成專無諸惡。諸佛菩薩常來止住。內外明凈。假使雖有垢穢不凈。善神護法皆悉掃治。我不凈身云何得入。如是思惟深懷怖畏。慚悔憂穢悲泣慎怖。以信得入適得入堂。但念得入慈悲之室。于諸佛所深生尊重難遇之想。過無量劫不聞佛名。但遇惡友。增長生死。希有值遇如來之尊像。我今盡心禮一切佛。一一觀察如來功德三十二相．八十種好。萬德莊嚴功德因緣。心生隨喜甚深禮拜。如是思惟名事禮佛。理禮佛者。我心是堂。心王是佛。心所眷屬三昧法。一心動起三身動起。一心止住三身止住。禮於一佛禮一切佛。禮一切佛即禮一佛。若禮諸佛即禮我心。若禮我心即禮諸佛。觀於一心即一切佛。觀一切佛即是一心。亦是一心亦一切佛。亦非一心非一切佛。由妄執故起佛非佛。是差別尋求。本源一切皆如。能禮所禮性相空寂。猶如幻人禮于幻人。亦如虛空禮于虛空。雖不思議而有感應。一切諸佛現我心中。猶如明鏡能浮萬像。亦如明月宿一切水。如是思惟敬禮諸佛。一切諸佛自然顯現。是則名為不思議禮。亦名真禮。亦名同禮。亦名滿禮。於一禮中一切佛法決定具足。宛然不缺。我今信受如是禮拜。經於六年。一禮之間眼見化佛伸手

【現代漢語翻譯】現代漢語譯本滿身纏繞污穢。不可親近，就像屎尿一樣，也像泥糞一樣。像這樣不潔凈的身體竟然能夠進入佛堂。所謂佛堂，是名為清凈之地的地方，由各種善行所成就，完全沒有各種罪惡，諸佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的修行者）常常來此居住。佛堂內外光明潔凈，即使有污垢不凈，善神護法也會全部清掃治理。『我不凈的身體怎麼能夠進入呢？』這樣思惟，內心深懷恐懼，慚愧憂愁，悲傷哭泣，小心謹慎。因為信心的緣故得以進入佛堂，僅僅是能夠進入慈悲的場所，對於諸佛生起深深的尊重和難得遇到的想法。過去無量劫（kalpa，極長的時間單位）不曾聽聞佛的名號，只是遇到惡友，增長生死輪迴。如今有幸值遇如來（Tathagata，佛的稱號之一）的尊像，我今天盡心禮拜一切佛，一一觀察如來的功德，三十二相（lakshana，佛的三十二種殊勝的身體特徵），八十種好（anuvyanjana，佛的八十種較小的身體特徵），萬德莊嚴的功德因緣，內心生起隨喜，深深地禮拜。像這樣思惟，名為事禮佛。理禮佛，我的心就是佛堂，心王就是佛，心所眷屬就是三昧法（samadhi，禪定）。一心動起，三身（trikaya，佛的三種身：法身、報身、應身）也隨之動起；一心止住，三身也隨之止住。禮拜一佛，就是禮拜一切佛；禮拜一切佛，就是禮拜一佛。如果禮拜諸佛，就是禮拜我的心；如果禮拜我的心，就是禮拜諸佛。觀想一心，就是一切佛；觀想一切佛，就是一心。既是一心，也是一切佛；既非一心，也非一切佛。由於虛妄執著的緣故，生起佛與非佛的差別尋求，本源一切皆是如（tathata，真如）。能禮拜的主體和所禮拜的客體，其自性與現象都是空寂的，就像幻人禮拜幻人，也像虛空禮拜虛空。雖然不可思議，卻有感應，一切諸佛顯現在我的心中，就像明鏡能夠映現萬象，也像明月映照在一切水中。像這樣思惟，恭敬禮拜諸佛，一切諸佛自然顯現，這就叫做不思議禮，也叫做真禮，也叫做同禮，也叫做滿禮。在一次禮拜中，一切佛法決定具足，完全不缺。我今天信受這樣的禮拜，經過六年，一次禮拜之間，眼睛看見化佛（nirmanakaya，佛的應化身）伸手。

【English Translation】 English version Full of entangling defilements, unapproachable like excrement and urine, also like mud and feces. How could such an impure body enter the hall? The hall is called a pure land, accomplished by all good deeds, completely free from all evils. All Buddhas (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, one who seeks awakening) constantly reside here. The inside and outside of the hall are bright and clean. Even if there are impurities and defilements, the benevolent gods and Dharma protectors will sweep and cleanse them all. 'How can my impure body enter?' Thinking in this way, I feel deep fear, shame, sorrow, weeping, and cautious trepidation. Because of faith, I am able to enter the hall, merely able to enter the chamber of compassion. Towards all the Buddhas, I deeply respect and cherish the thought of encountering them as rare. For countless kalpas (kalpa, an extremely long unit of time) in the past, I have not heard the name of the Buddha, but only encountered evil friends, increasing the cycle of birth and death. It is rare to encounter the venerable image of the Tathagata (Tathagata, one of the titles of the Buddha). Today, I wholeheartedly prostrate to all the Buddhas, observing one by one the merits of the Tathagata, the thirty-two marks (lakshana, the thirty-two auspicious physical characteristics of the Buddha), the eighty minor marks (anuvyanjana, the eighty minor physical characteristics of the Buddha), the meritorious causes and conditions of the adornment of ten thousand virtues, and my heart arises with rejoicing, deeply prostrating. Thinking in this way is called ritualistic prostration to the Buddha. Prostration to the Buddha in principle: my mind is the hall, the king of the mind is the Buddha, and the mental faculties are the samadhi (samadhi, meditative absorption) Dharma. When one thought arises, the three bodies (trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) also arise; when one thought ceases, the three bodies also cease. Prostrating to one Buddha is prostrating to all Buddhas; prostrating to all Buddhas is prostrating to one Buddha. If one prostrates to all the Buddhas, one is prostrating to my mind; if one prostrates to my mind, one is prostrating to all the Buddhas. Contemplating one mind is all Buddhas; contemplating all Buddhas is one mind. It is both one mind and all Buddhas; it is neither one mind nor all Buddhas. Due to false attachments, the differentiation of Buddha and non-Buddha arises, seeking differences. The original source is all Suchness (tathata, suchness). The subject who prostrates and the object to whom one prostrates are both empty in nature and appearance, like an illusionary person prostrating to an illusionary person, also like empty space prostrating to empty space. Although inconceivable, there is a response. All the Buddhas appear in my mind, like a clear mirror that can reflect all images, also like the bright moon residing in all waters. Thinking in this way, respectfully prostrating to all the Buddhas, all the Buddhas naturally appear. This is called inconceivable prostration, also called true prostration, also called same prostration, also called complete prostration. In one prostration, all the Buddha-Dharma is definitely complete, without any lack. Today, I believe and accept such prostration. After six years, in one prostration, my eyes saw a manifested Buddha (nirmanakaya, the emanation body of the Buddha) extending his hand.

摩頂。讚歎善哉。汝當如我禮于諸佛。一禮之中見於真佛。我聞是事心生歡喜。如人極渴時得妙甘露。受持此法。于禮佛時生如是觀。汝比丘僧隨我所言。如法禮佛速除煩惱。證於大覺。比丘聞已舉聲大泣。我更不知禮佛作法。空作無益無慚禮拜。今日已后隨大師教。于禮佛時生如是觀。比丘取信生事理觀。敬禮三寶。臨終之時化佛來迎引攝西方。若欲入堂禮拜佛者。須依如是觀行作法。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○智光法師

有數弟子。于中有一弟子常樂多食。猶如俗法朝暮兩食。智光語弟子言。如何飲食味甘益身。汝能知哉。為我說之。弟子答言。非是難事。米油鹽噌和合調味。食滿腹中。氣力充調身肉肥盛。若食粗惡。氣力減少益身甚少。是故大師常好味食。可令肥益五體身肉。智光法師向于弟子度度彈指。仰天悲泣告弟子言。汝不可發如是惡言。我聞此語身心不安。汝前所言飲食方法。非佛所說非沙門行。乃是外道惡律儀說。隨汝所說常好食者。必墮三途無暇難處。我今當說飲食方法。

如我昔時僧□國止宿樹下。有一老僧持缽分衛來至樹下。捧缽數拜結跏趺坐。將缽中飲分成七分。六分極等一分減少。以四分飯一一禮已。思惟觀察各置異所

【現代漢語翻譯】現代漢語譯本：摩頂。讚歎：『善哉！』你應該像我一樣禮敬諸佛。一次禮拜之中就能見到真佛。我聽到這件事，心中非常歡喜，就像極度口渴的人得到了美妙的甘露。受持這個方法，在禮佛的時候生起這樣的觀想。你們比丘僧眾跟隨我所說的，如法禮佛，迅速去除煩惱，證得大覺。』比丘聽了之後，大聲哭泣：『我更不知道禮佛的正確方法，只是空做無益、毫無慚愧的禮拜。從今天以後，我將遵從大師的教導，在禮佛的時候生起這樣的觀想。』比丘們相信並生起事理觀，恭敬禮拜三寶（佛、法、僧）。臨終的時候，化佛（佛的化身）前來迎接，引導前往西方極樂世界。如果想要進入佛堂禮拜佛，必須依照這樣的觀行方法。所以應該知道，心、佛、眾生三者沒有差別。應當觀法性（諸法的本性）真如（不生不滅的本性）寂靜。諸法由心而起，不可思議。

○智光法師

有幾個弟子，其中有一個弟子常常喜歡多吃，就像世俗之人早晚兩餐。智光法師對弟子說：『你如何認為飲食才能味美且有益身體？你能告訴我嗎？』弟子回答說：『這不是難事。米、油、鹽、醬混合調味，吃飽肚子，氣力就充足，身體就肥壯。如果吃粗糙的食物，氣力就會減少，對身體的益處也很少。所以大師常常喜歡美味的食物，這樣才能使五體身肉肥壯。』智光法師對著弟子屢次彈指，仰天悲泣，告訴弟子說：『你不可說這樣惡劣的話。我聽到這些話，身心不安。你之前所說的飲食方法，不是佛所說的，也不是沙門（出家人）所行的，而是外道（佛教以外的宗教）的惡劣戒律所說的。按照你所說的常常吃美味食物的人，必定會墮入三途（地獄、餓鬼、畜生），沒有空閑和安樂的地方。我現在應當說飲食的方法。

就像我過去在僧□國（不確定，待考證）寄宿在樹下時，有一位老僧拿著缽來乞食，來到樹下。他捧著缽數次禮拜，然後結跏趺坐。將缽中的食物分成七份，六份一樣多，一份較少。用四份飯一一禮拜之後，思惟觀察，分別放置在不同的地方。

【English Translation】 English version: He rubbed my head and praised, 'Excellent! You should worship all the Buddhas as I do. In one prostration, you can see the true Buddha.' Hearing this, my heart was filled with joy, like a person extremely thirsty receiving wonderful nectar. Uphold this method, and when prostrating to the Buddha, generate such contemplation. You monks, follow my words, prostrate to the Buddha according to the Dharma, quickly remove afflictions, and attain great enlightenment.' The monks, upon hearing this, cried out loudly, 'I do not even know the proper way to prostrate to the Buddha, only making empty, useless, and shameless prostrations. From today onwards, I will follow the master's teachings and generate such contemplation when prostrating to the Buddha.' The monks took faith and generated contemplation of principle and phenomena, respectfully prostrating to the Three Jewels (Buddha, Dharma, Sangha). At the time of death, a manifested Buddha (a transformation body of the Buddha) will come to greet them and guide them to the Western Pure Land. If you wish to enter the hall to prostrate to the Buddha, you must follow such contemplation and practice. Therefore, you should know that the mind, the Buddha, and sentient beings are not different. You should contemplate the Dharma-nature (the nature of all phenomena), the Suchness (the unchanging essence), which is tranquil and still. All phenomena arise from the mind, which is inconceivable.

○ Dharma Master Zhiguang

He had several disciples, among whom one disciple often enjoyed eating a lot, like worldly people having two meals in the morning and evening. Dharma Master Zhiguang said to the disciple, 'How do you think food can be delicious and beneficial to the body? Can you tell me?' The disciple replied, 'This is not difficult. Rice, oil, salt, and miso are mixed and seasoned. Eating a full stomach will provide sufficient energy, and the body will become fat and strong. If you eat coarse food, the energy will be reduced, and the benefit to the body will be very little. Therefore, the master often likes delicious food, so that the five aggregates of the body can become fat and strong.' Dharma Master Zhiguang repeatedly snapped his fingers at the disciple, looked up to the sky, and cried sadly, telling the disciple, 'You must not say such evil words. Hearing these words, my body and mind are uneasy. The method of eating you mentioned earlier is not what the Buddha said, nor is it what a Shramana (a renunciate) practices, but what evil precepts of other religions (non-Buddhist religions) say. According to what you said, those who often eat delicious food will surely fall into the three evil realms (hell, hungry ghosts, animals), where there is no leisure or peace. I should now speak of the method of eating.

Just like when I used to stay under a tree in the Sang□ country (uncertain, to be verified), an old monk came to the tree with a bowl to beg for food. He held the bowl and prostrated several times, then sat in the lotus position. He divided the food in the bowl into seven portions, six portions being equal and one portion being smaller. After prostrating to each of the four portions of rice, he contemplated and observed, placing them in different places.

。以殘二分一分施我。一分施於前居一狗。以少一分充自食分。比丘分畢。臨自食時身心不動。閉目思惟。而於少時舉手彈指。舉聲大啼。才啼笑畢。開眼見食生怖畏想。身體驚動彌更悲泣。終不食飯。以自分食施與狗畢。以四分食或入河中或置林中。終自不食。洗缽盂行。我見比丘希有所行。隨比丘行。而是比丘往于冢間端身而坐。我禮比丘至心白言。大師何故今日不食。遍施一切洗缽還去。又何因緣向食悲泣。欲聞因緣為我說之。比丘答言。善哉佛子能求法要。我今為汝說食方法。我今不食已過三日。才得少食雖可食之。觀食過患其數甚多。是故不食。比丘作法不著萬法。常好慈悲為經也。由是因緣。若於僧房若於樹下。于所有食總不可食。深懷平等極大悲心。普施一切。若見遠來疲極客僧及男女等。敬禮迎請令入住所。問訊寒溫飢渴等。隨力所堪備調食物供養令食。若無食物。馳走所以構求飲食。志當供養。或賣三衣或賣一缽或賣我身。應施食。乃至孤獨病者貧窮無依乞丐男女。普施令喜。牛馬犬鳥畜生蟲等。皆施食。亦無自身常食百味。以粗惡食令食佗人。所以者何。于食生貪。但資自身不與眷屬。不施一切弊隱身內。佛性慈悲不令顯現。身體命終墮大地獄。或生餓鬼經無量劫受諸苦痛。恐是報故不貪食。食

【現代漢語翻譯】現代漢語譯本他將剩餘食物的二分之一施捨給我，一分施捨給之前住處的一隻狗，用少掉的一分來充當自己的食物。比丘分完食物后，在將要吃的時候，身心不動，閉目思考，過了一會兒，舉手彈指，然後大聲啼哭。剛哭完又笑起來，睜開眼睛看到食物卻生出恐懼的想法，身體驚動，更加悲傷哭泣，最終不吃那份飯。他將自己分到的食物施捨給狗，把四份食物的一部分投入河中，一部分放在樹林中，自己始終不吃。然後洗乾淨缽盂離開。我看到這位比丘的行為與常人不同，便跟隨他。這位比丘走到墳地間，端正身體坐下。我向比丘行禮，誠心誠意地說道：『大師，您今天為什麼不吃飯，而是全部施捨出去，洗完缽盂就離開了？又是什麼原因讓您面對食物悲傷哭泣？我想聽聽其中的緣由，請您為我講講。』比丘回答說：『善哉，佛子，你能夠尋求佛法的要義。我現在為你講述關於食物的方法。我已經三天沒有吃飯了，好不容易得到一點食物，雖然可以吃，但想到食物的過患有很多，所以不吃。比丘修行的方法是不執著于萬法，常常以慈悲為根本。因為這個緣故，無論在僧房還是在樹下，所有的食物都不能只顧自己吃，要懷著平等和極大的悲心，普遍施捨給一切眾生。如果看到遠道而來、疲憊不堪的僧人或男女，要恭敬地迎接他們進入住所，問候他們的寒暖和是否飢渴，儘自己的能力準備食物供養他們。如果沒有食物，就要奔走設法去尋找食物，立志要供養他們，甚至可以賣掉三衣（僧侶的袈裟）、賣掉一個缽盂，或者賣掉自己的身體，也應該施捨食物。乃至對於孤獨的病人、貧窮無依的乞丐男女，都要普遍施捨，讓他們歡喜。牛、馬、狗、鳥等畜生和昆蟲，都要施捨食物。也不要自己常常吃美味佳餚，而用粗劣的食物給別人吃。』這是為什麼呢？因為如果對食物產生貪戀，只用來滋養自己，而不給眷屬，不施捨給一切眾生，就會遮蔽隱藏在身內的佛性慈悲，使它不能顯現。身體死亡后，就會墮入大地獄，或者轉生為餓鬼，經歷無量劫遭受各種痛苦。因為害怕這樣的報應，所以不貪戀食物。

【English Translation】 English version He gave two-thirds of the remaining food to me, one portion to a dog that lived in his former dwelling, and used a slightly smaller portion for his own sustenance. After the Bhikkhu (Buddhist monk) had distributed the food, as he was about to eat, he remained still in body and mind, closed his eyes in contemplation, and after a short while, raised his hand and snapped his fingers. Then he cried out loudly. As soon as he finished crying, he began to laugh. Opening his eyes, he looked at the food with fear, his body trembled, and he wept even more sorrowfully. In the end, he did not eat the rice. He gave his share of the food to the dog, and threw a quarter of the food into the river or placed it in the forest. He never ate any of it himself. He washed his bowl and left. I saw that this Bhikkhu's (Buddhist monk) behavior was unusual, so I followed him. The Bhikkhu (Buddhist monk) went to a graveyard and sat down upright. I bowed to the Bhikkhu (Buddhist monk) and said sincerely, 'Master, why did you not eat today, but instead gave everything away and left after washing your bowl? And what caused you to weep sorrowfully when facing the food? I would like to hear the reason, please tell me.' The Bhikkhu (Buddhist monk) replied, 'Excellent, son of Buddha, you are able to seek the essence of the Dharma (Buddhist teachings). Now I will tell you about the method regarding food. I have not eaten for three days. Although I have finally obtained a little food that I could eat, I contemplate the many faults of food, and therefore I do not eat it. The Bhikkhu's (Buddhist monk) practice is to not be attached to the myriad dharmas (phenomena), and to always cherish compassion as the foundation. For this reason, whether in a monastery or under a tree, all food should not be eaten selfishly. One should have equality and great compassion, and give generously to all beings. If you see a weary traveler, a tired monk, or men and women coming from afar, respectfully welcome them into your dwelling, ask about their well-being and whether they are hungry or thirsty, and provide them with food to the best of your ability. If you have no food, you should run around and try to find food, determined to offer it to them. You should even sell your three robes (the robes of a monk), sell a bowl, or sell your own body, and give food. Even to lonely patients, poor and helpless beggars, men and women, give generously and make them happy. Give food to cows, horses, dogs, birds, livestock, insects, and all living beings. Do not always eat delicious food yourself, but give coarse food to others.' Why is this so? Because if you become greedy for food, using it only to nourish yourself, without giving it to your family or sharing it with all beings, you will obscure and hide the Buddha-nature (the inherent potential for enlightenment) and compassion within you, preventing it from manifesting. After your body dies, you will fall into the great hell, or be reborn as a hungry ghost, suffering various pains for countless kalpas (eons). Fearing such retribution, I do not crave food.

有二種。一世間食。二出世食。於世間食深生猒離。佛言。比丘若欲食時。甚可怖畏。食是苦源。食是憂本。增長生死是食所致。有待之身四大身體。依煩惱故因惡業故。依食持命依命生愛。為資露命。雖受飲食。更不可生一念著心。佛為比丘許一坐食。其一坐食。又我作田儲財寶等不可充食。但持一缽食時乞食。若人施者而可食之。若人不與觀我果報。所以者何。釋迦如來無上福田。猶有乞食空缽還時。何況其餘薄福異生定途得食。如是思惟不可再乞。若得食時可分四分。先以一分以敬信供養十方諸佛菩薩三乘賢聖。發弘願云。我從無始至於今日。撥無因果邪見不善。不行佈施不供養佛。以是因緣生生世世貧窮下賤。亦無威勢。不值諸佛亦不聞法。常處惡道如遊園林。我今以食供養三寶。大慈悲力哀愍納受。我及眾生令離分段。次以一分施父母師長朋友七世之四恩。次以一分普施一切六道之眾生。四生之含識。運于無緣極大慈悲。普覆一切而發願言。六道眾生果報甚拙。地獄眾生食極熱丸常損身份。彼食所愍何生樂著。餓鬼之類常竭饑屎尿糞穢諸不凈物。百千萬劫更不得之。設得少分尋又散失。況得微妙清凈之飲食。畜生．修羅有隨分之食。互懷噁心不得安食。人．天之二輩隨其果報有種種之食。生貪著故還生苦聚

{ "translations": [ "現代漢語譯本", "有兩種食物。一是世間食，二是出世間食。對於世間食，要深深地厭惡並遠離。佛說：『比丘，如果想要吃東西的時候，要心懷極大的恐懼。食物是痛苦的根源，食物是憂愁的根本，增長生死輪迴都是食物導致的。依賴外物的身體，四大和合的身體，因為煩惱的緣故，因為惡業的緣故，依靠食物來維持生命，依靠生命而生起愛慾，爲了資養這如露水般脆弱的生命。即使接受飲食，也不可生起一念執著之心。』佛為比丘開許一次坐食。對於這一次坐食，又不能想我像農夫一樣耕田，積攢財寶等來充分滿足飲食。只能拿著一個缽，在吃飯的時候乞食。如果有人佈施，就可以食用；如果沒有人佈施，就觀察我的果報。為什麼呢？釋迦如來（Śākyamuni，能仁寂默）是無上的福田，尚且有乞食空缽而回的時候，更何況其餘福薄的凡夫俗子，一定能輕易得到食物嗎？這樣思惟后，就不可再次乞討。如果得到食物，可以分為四份。首先用一份以恭敬和信心供養十方諸佛、菩薩、聲聞緣覺菩薩三乘賢聖，併發弘大的誓願說：『我從無始以來直到今天，否定因果，持邪見，做不善之事，不行佈施，不供養佛。因為這樣的因緣，生生世世貧窮困苦，也沒有威勢，不能遇到諸佛，也不能聽聞佛法，常處在惡道之中，如同在花園中游玩一般。我今天用食物供養三寶，愿三寶以大慈悲力哀憐我，納受我的供養，使我和眾生脫離分段生死。』其次用一份佈施給父母、師長、朋友以及七世以來的四種恩人。再次用一份普遍佈施給一切六道眾生，四生（胎生、卵生、濕生、化生）的含識，運用無緣的大慈悲心，普遍覆蓋一切眾生，併發愿說：『六道眾生的果報非常惡劣。地獄眾生所食是極熱的鐵丸，常常損傷身體。想到他們所食之物，哪裡還能生起貪戀之心呢？餓鬼之類常常感到飢渴，只能食用糞便、尿液、污穢等不凈之物，百千萬劫都不能得到。即使得到少許，也很快散失，更何況能得到微妙清凈的飲食呢？畜生、修羅有隨其業力而得的食物，但彼此懷有噁心，不能安心食用。人、天這兩類眾生，隨其果報有種種不同的食物，但因為生起貪著，反而又生出痛苦的聚集。』」 ], "english_translations": [ "English version", "There are two kinds of food: one is worldly food, and the other is transcendental food. One should deeply厭離(yànlí, be disgusted with and दूर away from) worldly food. The Buddha said: 'Bhikkhus, when you want to eat, you should be very fearful. Food is the source of suffering, food is the root of sorrow, and the increase of birth and death is caused by food. The body that depends on external things, the body of the four great elements, is maintained by food because of煩惱(fánnǎo, afflictions) and evil karma, and love arises from life. Although receiving food and drink to nourish this dew-like life, one should not give rise to a single thought of attachment.' The Buddha allowed bhikkhus to eat once per sitting. Regarding this one sitting of eating, one should not think of farming like a farmer, accumulating wealth, etc., to fully satisfy eating. One can only hold a bowl and beg for food at mealtime. If someone gives alms, then one can eat it; if no one gives alms, then observe my karmic retribution. Why? Śākyamuni Tathagata (Śākyamuni, the Sage of the Śākya clan) is the supreme field of merit, and yet there are times when he returns with an empty bowl after begging for food. How much more so for other beings with little merit, who will certainly obtain food easily? After thinking in this way, one should not beg again. If one obtains food, it can be divided into four parts. First, use one part to offer with reverence and faith to the Buddhas, Bodhisattvas, and the worthy sages of the three vehicles in the ten directions, and make a great vow, saying: 'From beginningless time until today, I have denied cause and effect, held wrong views, done unwholesome deeds, not practiced giving, and not made offerings to the Buddha. Because of these causes, I have been poor and miserable in every life, without power or influence, unable to meet the Buddhas, and unable to hear the Dharma, always dwelling in evil paths as if wandering in a garden. Today, I offer food to the Three Jewels, and may the Three Jewels, with their great compassion, have mercy on me and accept my offering, so that I and all beings may be liberated from segmented birth and death.' Next, use one part to give to parents, teachers, friends, and the four kinds of benefactors from the past seven lives. Then, use one part to universally give to all beings in the six realms, the sentient beings of the four births (womb-born, egg-born, moisture-born, and transformation-born), exercising boundless great compassion, universally covering all beings, and making the vow: 'The karmic retribution of beings in the six realms is very bad. The beings in hell eat extremely hot iron balls, constantly damaging their bodies. Thinking of what they eat, how can one still give rise to attachment? Beings of the hungry ghost realm constantly feel hunger and thirst, and can only eat feces, urine, filth, and other impure things, and cannot obtain them for hundreds of millions of kalpas. Even if they obtain a small amount, it is quickly lost, let alone obtaining subtle and pure food and drink? Animals and Asuras have food according to their karma, but they harbor evil intentions towards each other and cannot eat peacefully. Humans and Devas, these two kinds of beings, have various kinds of food according to their karmic retribution, but because they give rise to attachment, they give rise to a collection of suffering.'" ] }

。如是諸食皆有怖畏。不可樂食。我以大悲勸請諸佛。以智慧之水灑食清凈。施與一切含識之類。施無畏食各得安樂。以是因緣。令汝等類世世生所見佛聞法。常得法喜及禪悅食。乃至究竟涅槃之果德。如是思惟。普施一切。臨食自分即作思惟。寧食沙礫生甘美想。於此食物不可生愛。寧食我身骨髓肉肝生安樂之想。於此食物不生著心。誰有智者貪甘美味。況尋我身。禁戒不全。精進不深。忍辱不厚。禪定不固。智慧不明。慈悲不遍。何以如是惡業之身受于檀那信心之食。正使經歷阿僧祇劫。日日三時食熱鐵丸焚燒身體摧骨盡肉。以破戒口不得食于檀越之施。是大毒藥斷慧命故。是大利劍截法身故。比丘見食猶如見怨拔劍伺便。亦可如鹿見獵師怖畏。努力努力。不可生於愛著之心。今世後世甚可怖畏。有如是過我不應著。如是思惟。猶于食物生著心者。但以我指入口䶩嚙。調誡著心然後食之。又應思惟。我是凡夫煩惱深重。而不應受食。唯我身內有三身之佛。以食供彼堪任受用。愿身內佛受此飲食。令施主愿決定滿足。又發誓愿。為斷一切之煩惱所知迷理事分別俱生二障惑故。我今食之。為滅決定應受惡業及不定等一切業故。我今食之。為轉一切苦聚因緣極不可受分段果報。我今食之。為證一切法身．報身．應身佛果

【現代漢語翻譯】現代漢語譯本像這樣，所有的食物都充滿恐懼，令人無法喜愛。我以大慈悲心勸請諸佛（Buddha，覺悟者），用智慧之水灑凈食物，施與一切有情眾生（含識之類）。施予無畏的食物，使他們各自得到安樂。以此因緣，使你們這些眾生世世代代所生之處都能見到佛（Buddha），聽聞佛法，常常得到佛法的喜悅以及禪定的滋養，乃至最終證得涅槃（Nirvana，寂滅）的果德。這樣思惟，普遍施捨一切。臨近吃飯時，要這樣思惟：寧願吃沙礫，也要生起甘美的想法，不要對食物產生貪愛。寧願吃我的身體、骨髓、肉、肝臟，生起安樂的想法，不要對食物產生執著。誰是有智慧的人會貪戀甘美的味道呢？何況是尋覓我的身體。因為我的禁戒不完全，精進不深入，忍辱不厚重，禪定不穩固，智慧不光明，慈悲不普遍。為什麼我這樣罪惡的身體要接受施主的信心供養呢？即使經歷阿僧祇劫（asamkhya kalpa，無數大劫），每天三次食用熱鐵丸，焚燒身體，摧毀骨頭，耗盡血肉，因為破戒的緣故，也不能食用施主的供養。這就像大毒藥一樣斷絕我的慧命，就像鋒利的寶劍一樣截斷我的法身。比丘（bhiksu，出家男眾）見到食物，就像見到仇人一樣，拔出劍來伺機而動，也可以像鹿見到獵人一樣感到恐懼。努力啊，努力啊！不可對食物生起貪愛之心。今生來世都非常可怕，有這樣的過失，我不應該執著。這樣思惟，如果仍然對食物生起執著之心，就用我的手指把食物放入口中咀嚼，調伏和告誡執著之心，然後再食用。又應當思惟：我是凡夫，煩惱深重，不應該接受供養的食物。只有我身內有三身（trikaya）之佛（法身、報身、應身），用食物供養他們，才堪能接受和享用。愿我身內的佛接受這些飲食，使施主的願望決定能夠滿足。又發誓愿：爲了斷除一切煩惱，所知障，迷於理和事的分別，俱生二障的迷惑，我今天才食用它。爲了消滅決定應該承受的惡業以及不定等等一切業，我今天才食用它。爲了轉變一切苦聚的因緣，極其難以承受的分段果報，我今天才食用它。爲了證得一切法身（dharmakaya）、報身（sambhogakaya）、應身（nirmanakaya）的佛果。

【English Translation】 English version Thus, all these foods are filled with fear and are not delightful to eat. I, with great compassion, implore all the Buddhas (Buddha, the awakened one) to purify the food with the water of wisdom and bestow it upon all sentient beings (those with consciousness). Bestowing fearless food, may each of them attain peace and happiness. By this cause and condition, may beings of your kind, in every life, see the Buddha (Buddha), hear the Dharma (teachings), and constantly obtain the joy of the Dharma and the nourishment of meditative bliss, until ultimately attaining the fruit of Nirvana (Nirvana, liberation). Thus contemplating, universally bestow everything. When about to eat, contemplate thus: Rather eat sand and gravel, generating a thought of sweetness, and do not generate attachment to this food. Rather eat my body, marrow, flesh, and liver, generating a thought of happiness, and do not generate clinging to this food. Who is wise enough to crave sweet and delicious flavors? Moreover, seeking my body, my precepts are incomplete, my diligence is not deep, my patience is not thick, my samadhi (meditative concentration) is not firm, my wisdom is not clear, and my compassion is not pervasive. Why should such a body of evil karma receive the food of faith from donors? Even if I were to pass through asamkhya kalpas (asamkhya kalpa, countless eons), eating hot iron balls three times a day, burning my body, destroying my bones, and exhausting my flesh, because of breaking the precepts, I should not eat the offerings of donors. This is like a great poison that cuts off the life of wisdom, like a sharp sword that severs the Dharma body. A bhiksu (bhiksu, ordained male monastic) seeing food is like seeing an enemy, drawing a sword to seize the opportunity, or like a deer seeing a hunter, filled with fear. Strive, strive! Do not generate a mind of attachment. This life and the next are greatly to be feared; having such faults, I should not be attached. Thus contemplating, if attachment to food still arises, then use my finger to put it in my mouth and chew, disciplining and admonishing the attached mind before eating it. Furthermore, one should contemplate: I am an ordinary being with deep afflictions, and I should not receive food. Only within my body are the three bodies (trikaya) of the Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya); offering food to them is worthy of acceptance and enjoyment. May the Buddha within my body receive this food, so that the donor's wishes may be definitively fulfilled. Furthermore, make a vow: In order to cut off all afflictions, the obscurations of knowledge, confusion about the distinctions between principle and phenomena, and the innate and acquired two obscurations, I now eat this. In order to extinguish the evil karma that I am destined to receive, as well as all uncertain karma, I now eat this. In order to transform all causes and conditions of suffering, the extremely unbearable segmented karmic retribution, I now eat this. In order to realize the Buddha fruit of all Dharmakaya (dharmakaya), Sambhogakaya (sambhogakaya), and Nirmanakaya (nirmanakaya).

。度脫眾生入佛道故。我今食之。如是思惟然後食之。名世間食。又復食于出世間食。能食所食如幻如夢。尋其本性俱不可得。以前際心受此飲食。前際心既滅已。故亦不可得以中際心言受此食。中際之心以不住故。亦不可得以後際心若受此食。后際之心以未生故。亦不可得寄於內外心及境界。尋受食之緣。皆不可得。猶如向空尋空體性。無量劫終不可得。又觀諸法皆空寂靜。是名空食。如人食小。腹中虛豁。觀一切法雖空而有。森羅萬像不離而住。是名有食。如人多食。腹內飽滿。觀一切法亦有亦無。非有非無。離言詞相絕思議境。如是觀法名中道食。如人食時不少不多。節量不誤。腹中安穩。離飽饑苦。於三法食若論勝劣。中道觀食是為第一。如是觀心三諦具足。是名法食相。三世諸佛之所讚歎。一切菩薩之所唼食。二乘賢聖才得空食。更不得食后二法食。何況世間人天修羅物不聞名況得食之。不用是觀不名乞食。不入僧數。不知後世得脫之期。但可增長分段生死。猶如豬羊樂於溷痾更增臭穢。甚可悲愍。汝當受學。若欲食時如是觀心。然後食之。消盡心中煩惱惡業無明之食。法食法身慧命常住。不死之法食。慈悲色力彌更增長。廣度眾生令解法性。比丘說已。身心不動如入禪定。安然端坐。我聞所說。頭面頂禮

。以種種言尊重讚歎。比丘默然更不發言。經於七日才開眼言。善哉比丘。猶故在此。我以神通示汝沙門。取缽投出。時缽飛登于虛空中放五色光。周匝宛轉然後來下。我見缽中甘膳充滿。比丘告言。我有如是乞食道力。我彌頂禮深生信心。以是因緣今告弟子。於一生食。智者怖畏。汝可每日二食三食。後世罪報何人救濟。悲哉悲哉。破戒比丘由食增業。墮地獄中經無量劫。受諸極苦。猶如獼猴。由食五縛忽然致死。亦如夏蟲。見光生愛入火命終。是大愚癡。甚可悲愍。汝今發起大慚愧之心。離多食想。勇猛精進攝護三業。弟子比丘聞大師說。佛前發誓。我從今日乃至死相。但一坐食。攝心精進如彼往昔乞食比丘。是以後不退修行。得凈六根。若有比丘求佛道者。如是觀行然後須食。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○明智和尚問比丘言

沙門行法何為宗。比丘答云。我常日日讀誦經典。其數百卷更不退轉。和尚問云。以何心行讀誦經典。比丘云。我性聰明。讀誦經典自然諳誦。見諸法師皆讀誦經。我今法師是故讀誦。細不知尋讀誦因緣。明智和尚語比丘云。希有難遇大乘經典。汝今讀誦甚為難事。但所嘆念不知讀誦心行作法。我今為汝示讀誦法。我是胡國大臣子

【現代漢語翻譯】現代漢語譯本用各種言語尊重讚歎他。這位比丘沉默不語，沒有再說什麼。過了七天才睜開眼睛說：『好啊，比丘，你還在這裡。我用神通給你展示沙門（出家修道的人）的境界。』於是取出一個缽投向空中，當時缽飛到虛空中，放出五色光芒，盤旋環繞，然後落下來。我看見缽中盛滿了美味的食物。比丘告訴我：『我有這樣的乞食道力。』我非常敬佩，深深地生起了信心。因為這個因緣，現在我告誡弟子，對於一生中的食物，智者是會感到畏懼的。你應該每天吃兩餐或三餐，如果多食，後世的罪報誰來救濟呢？可悲啊可悲！破戒的比丘因為多食而增加罪業，墮入地獄中經歷無量劫，遭受各種極大的痛苦，就像獼猴，因為貪食五種誘惑而忽然死亡；也像夏天的蟲子，見到光明就生起愛戀，撲入火中而喪命。這是多麼愚癡啊，真是令人悲憫。你現在應該發起大慚愧之心，遠離貪多食的念頭，勇猛精進，攝護身、口、意三業。』弟子比丘聽了大師的話，在佛前發誓：『我從今天開始，直到臨終，只吃一餐，攝心精進，就像過去那位乞食的比丘一樣。』從此以後，他不再退轉，努力修行，得到了清凈的六根。如果有比丘想要追求佛道，就應該這樣觀想修行，然後再食用食物。所以應該知道，心、佛、眾生三者沒有差別，應該觀法性真如寂靜，因為一切法都是由心生起的，不可思議。

○明智和尚問比丘說：

『沙門（出家修道的人）修行佛法以什麼為宗旨？』比丘回答說：『我每天都讀誦經典，有數百卷之多，從不懈怠。』和尚問：『你用什麼心來讀誦經典？』比丘說：『我天性聰明，讀誦經典自然就能背誦。看見各位法師都讀誦經典，我現在也是法師，所以也讀誦。』卻不知道探尋讀誦經典的因緣。明智和尚對這位比丘說：『希有難得的大乘經典，你現在能夠讀誦，真是非常難得的事情。但是你只是讚歎唸誦，卻不知道讀誦時應該如何用心修行。我現在為你開示讀誦的方法。我本是胡國的大臣之子。

【English Translation】 English version He praised and admired him with various words of respect. The Bhikshu (Buddhist monk) remained silent and said nothing more. After seven days, he opened his eyes and said, 'Good, Bhikshu (Buddhist monk), you are still here. I will use my supernatural powers to show you the realm of a Shramana (wandering ascetic).' Then he took a bowl and threw it into the air. At that moment, the bowl flew into the void, emitting five-colored light, circling around, and then descending. I saw the bowl filled with delicious food. The Bhikshu (Buddhist monk) told me, 'I have such power of alms-begging.' I was very impressed and deeply developed faith. Because of this cause, I now advise my disciples that wise people are fearful of food throughout their lives. You should eat two or three meals a day. If you eat too much, who will save you from the karmic retribution in future lives? Alas, alas! A Bhikshu (Buddhist monk) who breaks the precepts increases his karma through excessive eating, falls into hell for countless kalpas (eons), and suffers all kinds of extreme pain, just like a monkey that suddenly dies from indulging in five desires; or like a summer insect that falls into fire and dies because it loves the light. This is so foolish and pitiful. You should now arouse a great sense of shame, abandon the thought of greed for food, be courageous and diligent, and protect your three karmas of body, speech, and mind.' The disciple Bhikshu (Buddhist monk), upon hearing the master's words, vowed before the Buddha, 'From today until my death, I will only eat one meal a day, concentrate my mind, and be diligent like that Bhikshu (Buddhist monk) who begged for alms in the past.' From then on, he did not regress, practiced diligently, and attained pure six senses. If there are Bhikshus (Buddhist monks) who seek the Buddha's path, they should contemplate and practice in this way before eating food. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the true nature of Dharma, which is tranquil and silent, because all dharmas (teachings) arise from the mind and are inconceivable.

○ The Venerable Mingzhi asked the Bhikshu (Buddhist monk):

'What is the principle of a Shramana's (wandering ascetic) practice of Dharma?' The Bhikshu (Buddhist monk) replied, 'I recite the scriptures every day, hundreds of volumes, and never slacken.' The Venerable asked, 'With what mind do you recite the scriptures?' The Bhikshu (Buddhist monk) said, 'I am naturally intelligent, and I can naturally recite the scriptures. I see all the Dharma masters reciting the scriptures, and now I am also a Dharma master, so I recite them.' But he does not know how to explore the cause of reciting the scriptures. The Venerable Mingzhi said to the Bhikshu (Buddhist monk), 'The Mahayana (Great Vehicle) scriptures are rare and difficult to encounter. It is very rare for you to be able to recite them now. But you only praise and recite them, and you do not know how to cultivate your mind when reciting them. I will now show you the method of reciting. I am the son of a minister from the Hu country.'

也。厭世出家而舍樂求法。初發心之時雖讀誦經。未知觀法。胡國之北山有一比丘。我往于彼山經行讀誦。時彼比丘身心沐浴而著新凈衣。脫污垢衣。于經卷前燒香散華而拜經數百千反。然後端身安座於法座。而手涂名香敬崛取經。頭上舉開。讀誦思惟不高音聲。又不早讀。終日誦經才終一卷。或讀半卷。讀了而置經閉眼思惟。從法座起如前禮經數百千返。悲泣渴仰還居住所。脫讀經衣。著常途衣。如是如是日日不退。我見如是讀經作法。欲知因緣。問彼比丘。比丘答言。汝新發僧也。是故不知因緣。我當爲說。凡於讀誦有二種之法。一者文字誦。二者理觀誦。文字誦者。若欲誦經。應凈二業。所以者何。穢手取經。臭口向經。後世生於廁中糞蟲。或墮地獄折破手口飲融銅。是故必凈身及手口。汝深應知。經是三世諸佛之父母。諸佛之所師。所謂大乘也。可知法身如來者全身之舍利。經卷住所。諸佛集會。龍神圍繞。是故讀者必須用意。威儀具足手口清凈。而名香涂手。沉檀含口中。口氣皆令消去。生難遇想。心念口言。我今念生死之過。僧祇劫墮三惡道。從冥入冥增諸苦業。猶不得聞天地日月父母之名。亦不得聞五戒十善人天教之名。況得聞如是大乘實相之法門。佛出世難。佛說是難。聞名亦難。讀持之人難大。覺

【現代漢語翻譯】現代漢語譯本也。厭倦世俗而出家，捨棄安樂而尋求佛法。剛開始發心之時，雖然讀誦經文，但還不知道如何觀想。胡國的北山有一位比丘（佛教出家男修行者），我前往那座山，一邊經行（佛教術語，指緩慢行走以幫助冥想），一邊讀誦經文。當時那位比丘身心沐浴，穿上嶄新干凈的衣服，脫下污垢的衣服，在經卷前燒香散花，禮拜經文數百千次。然後端正身體安坐在法座上，用手塗抹名貴的香，恭敬地取出經書，舉過頭頂打開。讀誦思惟，不高聲朗讀，也不過早開始讀誦。一整天誦經才讀完一卷，或者讀半卷。讀完後放下經書，閉上眼睛思惟。從法座起身，像之前一樣禮拜經書數百千次。悲傷哭泣，渴望仰慕，然後回到住處。脫下讀經時穿的衣服，穿上平常的衣服。像這樣日日不懈。我看到他這樣讀經修行，想知道其中的緣由，就問那位比丘。比丘回答說：『你剛出家，所以不知道其中的緣由。我來為你解說。凡是讀誦經文，有兩種方法。一是文字誦，二是理觀誦。文字誦，如果想要誦經，應當清凈身口意二業。為什麼呢？用污穢的手拿取經書，用臭穢的口對著經書，後世會出生在廁所中的糞蟲，或者墮入地獄，手口被折斷，飲用熔化的銅汁。所以必須清凈身體和手口。你應當深深地知道，經書是三世諸佛（過去、現在、未來一切諸佛）的父母，是諸佛的老師，就是所謂的大乘佛法。要知道法身如來（佛的真身）就是全身的舍利（佛教聖物）。經卷所在之處，諸佛降臨，龍神圍繞。所以讀者必須用心，威儀具足，手口清凈，用名貴的香塗抹手，口中含著沉香、檀香，使口中的氣息都消除。生起難遭遇想，心中默唸，口中說道：我現在想到生死的過患，無數劫墮入三惡道（地獄、餓鬼、畜生），從黑暗進入黑暗，增加各種苦業，甚至不能聽到天地日月父母的名字，也不能聽到五戒十善人天教的名字，更何況能聽到這樣的大乘實相的法門。佛出世很難，佛說法很難，聽到佛名也很難，讀誦受持佛經的人更是難能可貴。』覺

【English Translation】 English version Also. Renouncing the world and becoming a monk, abandoning pleasure and seeking the Dharma. When initially aspiring to enlightenment, although reciting scriptures, one does not yet know how to contemplate. In the northern mountains of the Hu country, there was a Bhikkhu (Buddhist monk). I went to that mountain, walking and reciting scriptures. At that time, the Bhikkhu bathed his body and mind, put on new and clean clothes, took off his soiled clothes, burned incense and scattered flowers before the scriptures, and prostrated to the scriptures hundreds and thousands of times. Then, he straightened his body and sat on the Dharma seat, applied precious fragrance to his hands, respectfully took the scripture, raised it above his head, and opened it. He recited and contemplated, not in a loud voice, nor did he begin reciting too early. He only finished one scroll or half a scroll of scripture throughout the day. After reading, he put down the scripture, closed his eyes, and contemplated. He rose from the Dharma seat and prostrated to the scripture hundreds and thousands of times as before. He wept with sorrow and longing, and then returned to his dwelling. He took off the clothes he wore for reciting scriptures and put on his ordinary clothes. He did this day after day without fail. Seeing him perform the Dharma of reciting scriptures in this way, I wanted to know the reason, so I asked the Bhikkhu. The Bhikkhu replied, 'You are a newly ordained monk, so you do not know the reason. I will explain it to you. There are two methods for reciting scriptures. The first is reciting the words, and the second is reciting with contemplation. For reciting the words, if you want to recite scriptures, you should purify the two karmas of body, speech, and mind. Why? If you take the scripture with unclean hands and speak to the scripture with a foul mouth, in future lives you will be born as a dung beetle in the toilet, or fall into hell, have your hands and mouth broken, and drink molten copper. Therefore, you must purify your body, hands, and mouth. You should deeply know that the scriptures are the parents of all Buddhas of the three times (past, present, and future), and the teachers of the Buddhas, which is the so-called Mahayana (Great Vehicle) Buddhism. Know that the Dharmakaya Tathagata (the true body of the Buddha) is the Sarira (Buddhist relics) of the whole body. Where the scriptures reside, the Buddhas descend, and dragons and gods surround them. Therefore, the reader must be mindful, have complete dignity, and have clean hands and mouth. Apply precious fragrance to the hands, and hold agarwood and sandalwood in the mouth to eliminate all bad breath. Generate the thought of encountering something rare, and silently recite in your heart and speak with your mouth: I now contemplate the faults of birth and death, and fall into the three evil realms (hell, hungry ghosts, animals) for countless kalpas (aeons), entering darkness from darkness, increasing all kinds of suffering karma, and not even hearing the names of heaven, earth, sun, moon, parents, nor hearing the names of the Five Precepts and the Ten Virtues, the teachings of humans and gods, let alone hearing such a Mahayana Dharma gate of true reality. It is difficult for a Buddha to appear in the world, it is difficult for a Buddha to preach the Dharma, it is difficult to hear the name of the Buddha, and it is even more rare for those who read, recite, and uphold the scriptures.' Awakening

世尊希有出現難。思方便說置大乘希有。我等值如是之法。猶如盲龜之值浮木孔。如貧窮之得如意珠。如是戀慕不生余心。又更懺悔三業所犯。又發弘誓具慈悲心。香華飯飲幡蓋供具。隨力所堪供養經卷。臨讀誦時。五體投地禮拜經卷。坐於法座應時思惟。雖凡夫身。今讀大乘。欲聞經故。龍神八部皆來集會。諸佛菩薩滿空證明。是故我今心純凈信。應讀誦經。如是思惟讀經之間。能尋文句更不雜亂。亦不讀落一文一字。初中后時平等生信。復不退轉。如是讀誦名事讀誦。觀心讀誦。其義甚深。破心微塵出大千經。故知經卷但在我心。以我身體直名經卷。骨髓如軸。皮肉如紙。血色如墨。五臟六腑肝等之類。無量差別重重不雜。如經文字其數無量互不雜亂。心王住中其性玄妙。豈非經中所詮實相乎。佛說眾生心性善惡不思議之理。名為經卷。是故應知。誰云經卷。誰云眾生。名異體同。如眼目異。是故我身即是經卷。我心即是所詮實相。如是觀知是真經卷。如是思惟是真讀誦。為令眾生知心經卷。方便說故名為經卷。又須觀能誦我身。所誦經卷。如幻化。實不可得。誰人讀誦。誰人聽經。猶如夢中化人出音。又如山谷依音發響。是故萬法自性皆空。如是讀誦名空觀誦。雖空而有。我身經卷讀誦音聲。聽聞大小由業不失

【現代漢語翻譯】現代漢語譯本：世尊（Bhagavan，佛陀的尊稱）的出現是如此稀有難得，用方便之法宣說大乘佛法更是稀有。我們能夠值遇這樣的佛法，就像盲龜遇到漂浮在海上的木頭，恰好頸部伸入木頭的孔中一樣困難；又像貧窮的人得到了如意寶珠一樣珍貴。因此，我們應當心懷戀慕，不生其他雜念。並且，還要進一步懺悔身、口、意三業所犯下的過錯，發起廣大的誓願，具備慈悲之心。用香、花、飯食、飲料、幡、蓋等供具，儘自己的能力供養經卷。在準備讀誦經文時，五體投地禮拜經卷。端坐於法座之上，應當時常思惟：雖然我只是一個凡夫俗子，但現在要讀誦大乘經典。因為想要聽聞經文的緣故，龍天護法等天龍八部都會前來守護，諸佛菩薩充滿虛空，為我證明。所以，我現在應當以純凈的信心來讀誦經典。像這樣思惟之後，在讀經的過程中，能夠尋著文句，不夾雜其他雜念，也不遺漏一個字。從開始、中間到結束，都平等地生起信心，並且不退轉。像這樣讀誦，才叫做事讀誦。觀照自心來讀誦，其中的意義非常深遠，能夠從微小的心念中顯現出大千世界的經典。所以要知道，經卷其實就在我的心中。以我的身體直接作為經卷，骨髓如同經軸，皮肉如同紙張，血液如同墨水，五臟六腑等各種器官，無數的差別重重疊疊，卻又互不混雜，就像經文的文字一樣，數量無量，卻又互不雜亂。心王安住于其中，其自性玄妙，難道不是經文中所詮釋的真實相嗎？佛陀所說的眾生心性善惡不可思議的道理，就叫做經卷。所以應當知道，誰是經卷？誰是眾生？只是名稱不同，本體卻是相同的，就像眼睛和眼珠一樣。因此，我的身體就是經卷，我的心就是所詮釋的真實相。像這樣觀照了知，才是真正的經卷。像這樣思惟，才是真正的讀誦。爲了讓眾生明白心就是經卷，所以方便地宣說經卷。又必須觀想能誦經的我身，以及所誦的經卷，都如幻化一般，實際上是不可得的。是誰在讀誦？又是誰在聽經？就像在夢中，化人發出聲音一樣，又像山谷中，依靠聲音而產生迴響一樣。所以，萬法的自性都是空性的。像這樣讀誦，叫做空觀誦。雖然是空性，但卻有我身、經卷、讀誦的聲音，以及聽聞的大小聲，都由業力所決定，不會消失。

【English Translation】 English version: It is rare for the World Honored One (Bhagavan, a respectful title for the Buddha) to appear, and it is even rarer to expediently expound the Mahayana (Great Vehicle) teachings. We are fortunate to encounter such a Dharma (teachings), as difficult as a blind turtle encountering a floating piece of wood with a hole in which its neck can fit; as precious as a poor person obtaining a wish-fulfilling jewel. Therefore, we should cherish this with longing and not give rise to other thoughts. Furthermore, we should repent for the offenses committed by our body, speech, and mind, and make great vows with a compassionate heart. We should use incense, flowers, food, drinks, banners, canopies, and other offerings to support the scriptures to the best of our ability. When preparing to recite the scriptures, prostrate with the five limbs touching the ground in reverence to the scriptures. Sitting on the Dharma seat, we should constantly contemplate: Although I am just an ordinary person, I am now going to recite the Mahayana scriptures. Because of the desire to hear the scriptures, the dragons, gods, and other eight classes of beings (Devas, Nagas and the other eight orders of beings who are protectors of Buddhism) will come to protect, and all the Buddhas and Bodhisattvas will fill the sky, bearing witness to me. Therefore, I should now recite the scriptures with a pure and sincere faith. After contemplating in this way, during the recitation, I should be able to follow the text without mixing in other thoughts, and without omitting a single word. From beginning to middle to end, I should equally generate faith and not regress. Reciting in this way is called 'matter recitation'. Reciting by observing one's own mind is of profound significance, capable of revealing the great thousand world scriptures from the smallest thought. Therefore, know that the scriptures are actually within my own mind. My body is directly the scriptures, my bones are like the axis, my skin and flesh are like paper, my blood is like ink, and my five viscera and six bowels, etc., with countless differences layered upon layers, yet not mixed together, are like the words of the scriptures, countless in number, yet not mixed up. The mind-king dwells within, its nature profound and subtle. Is this not the true reality explained in the scriptures? The Buddha's teaching of the inconceivable principle of the good and evil nature of sentient beings is called the scriptures. Therefore, it should be known, who are the scriptures? Who are sentient beings? Only the names are different, but the essence is the same, like the eyes and the pupils. Therefore, my body is the scriptures, and my mind is the true reality being explained. Knowing and understanding in this way is the true scriptures. Thinking in this way is the true recitation. In order to let sentient beings know that the mind is the scriptures, the scriptures are expediently spoken of. Furthermore, one must contemplate that the 'I' who is reciting, and the scriptures being recited, are like illusions, actually unattainable. Who is reciting? And who is listening to the scriptures? It is like a transformed person in a dream making a sound, or like a valley echoing a sound. Therefore, the self-nature of all dharmas (phenomena) is empty. Reciting in this way is called 'emptiness contemplation recitation'. Although it is emptiness, there is my body, the scriptures, the sound of recitation, and the hearing of loud and soft sounds, all determined by karma (action), and will not disappear.

。自然而住。是故萬法雖空而有。我身經卷讀誦音聲。聽聞大小由業不失。自然而住。是故萬教雖空而有。如是思惟名有觀誦經卷。我身及一切法。非有非無。亦有亦無。非識所知。非言所詮。無始法爾寂靜宛然。是故須臾讀經之心。生界佛果自然具足。六度萬行法爾而有。如是讀誦大乘經典。名為觀心中道讀經。住如是觀。名理讀誦。只調三業誦文字經。功德無邊。何況觀心相應讀誦。所得功德不知邊際。唯有如來知功德量。凡智思量所不能及。如是讀者皆應供養禮拜讚歎。以前二種名讀經之法。汝深聽受。可納心藏。無令滿失焉。比丘語畢。入夜誦經。從口中出五色之光明。滿耀房內。我見此相彌生信敬。更無疑惑。從其以後。才讀經時依彼方法誦。比丘僧依此方法應誦大乘。現身成就萬德佛身。經歷多劫雖誦大乘。不依觀心。不如法誦。恐成遠因總無大益。如人有病得大良藥。不知和合亦不了知眼藥方法。但喜獲得微妙良藥。任意服之不知治時。良藥變毒病惱更增。或同死苦或復致死。雖復才存良藥盡力。是故比丘能知方法。服大乘藥治煩惱病。增三身命。比丘聞已。五體投地。迷悶絕息。以水灑面而得反活。苦哉悲哉。惡業之身。於今不知如是深法。我今法味始得嘗餐。自今以後如是受持。又復和尚更誡沙門

【現代漢語翻譯】現代漢語譯本：自然而安住。因此，萬法雖然是空性的，但卻又是存在的。我的身體如同經卷，讀誦的聲音，聽聞大乘小乘佛法，都由業力決定，不會遺失，自然而安住。因此，各種教法雖然是空性的，但卻又是存在的。像這樣思維，名為『有觀』誦經卷。我的身體以及一切法，非有非無，亦有亦無，不是意識所能瞭解的，不是言語所能表達的，從無始以來就是如此寂靜安然。因此，須臾之間的讀經之心，就自然具足了生界佛果，六度萬行也自然而然地存在。像這樣讀誦大乘經典，名為『觀心中道』讀經。安住于這樣的觀想，名為『理』讀誦。僅僅調整身口意三業來誦讀文字經，功德就已經無邊無際了，更何況是觀心相應的讀誦，所得到的功德更是無法衡量，只有如來（Tathagata，佛的稱號）才能知道功德的量，凡夫的智慧是無法思量的。像這樣讀經的人，都應該受到供養、禮拜和讚歎。以上兩種方法，名為讀經之法，你們要認真聽受，可以納入心中珍藏，不要輕易遺失。比丘（bhiksu，出家男眾）說完后，入夜誦經，從口中發出五色的光明，照耀整個房間。我見到這種景象，更加生起信心和敬意，不再有任何疑惑。從那以後，每次讀經時，我都按照他的方法誦讀。比丘僧（bhiksu sangha，出家男眾僧團）應該按照這種方法誦讀大乘經典，現世就能成就萬德佛身。經歷多劫，即使誦讀大乘經典，如果不依觀心，不如法誦讀，恐怕只能成為遙遠的因緣，總的來說沒有太大的益處。就像人得了重病，得到了很好的良藥，卻不知道如何調配，也不瞭解眼藥的使用方法，只是高興地獲得了珍貴的良藥，隨意服用，卻不知道服藥的時機，良藥反而變成了毒藥，病痛更加嚴重，甚至可能面臨死亡。即使良藥還有殘餘的藥力，也無濟於事。因此，比丘（bhiksu，出家男眾）如果能知道正確的方法，服用大乘的良藥，就能治療煩惱的疾病，增長三身（trikaya，佛的三種化身）的壽命。比丘（bhiksu，出家男眾）聽了之後，五體投地，昏迷不醒，用水灑在他的臉上才甦醒過來。他痛苦地說道：『可悲啊，我罪惡的身體，直到今天才知道如此深奧的佛法，我今天才開始品嚐到佛法的滋味，從今以後，我將這樣受持。』和尚（upadhyaya，親教師）又告誡沙門（sramana，出家求道者）。 English version: Abiding naturally. Therefore, although all dharmas are empty, they exist. My body is like a scripture, the sound of recitation, hearing the Dharma of the Mahayana and Hinayana, are all determined by karma and will not be lost, abiding naturally. Therefore, although all teachings are empty, they exist. Thinking in this way is called 'having observation' reciting scriptures. My body and all dharmas are neither existent nor non-existent, both existent and non-existent, not knowable by consciousness, not expressible by words, from the beginningless beginning, they are so silent and clear. Therefore, the mind of reciting scriptures for a moment naturally possesses the Buddha-fruit of the realm of existence, and the six perfections and ten thousand practices naturally exist. Reciting the Mahayana scriptures in this way is called 'observing the Middle Way in the mind' reciting scriptures. Abiding in such contemplation is called 'principle' recitation. Merely adjusting the three karmas of body, speech, and mind to recite the literal scriptures already has boundless merit, let alone reciting with corresponding contemplation of the mind, the merit obtained is immeasurable, only the Tathagata (Buddha's title) knows the amount of merit, the wisdom of ordinary people cannot fathom it. Those who recite scriptures in this way should be offered, bowed to, and praised. The above two methods are called the methods of reciting scriptures, you should listen carefully and treasure them in your hearts, do not lose them easily. After the bhiksu (monk) finished speaking, he recited scriptures at night, and five-colored light emanated from his mouth, illuminating the entire room. Seeing this scene, I became even more faithful and respectful, and no longer had any doubts. From then on, whenever I recited scriptures, I recited according to his method. The bhiksu sangha (monk community) should recite the Mahayana scriptures according to this method, and they will achieve the Buddha-body of ten thousand virtues in this life. Even if one recites the Mahayana scriptures for many kalpas, if one does not rely on contemplation of the mind and does not recite according to the Dharma, I am afraid that it will only become a distant cause, and in general, there will be no great benefit. It is like a person who has a serious illness and obtains a good medicine, but does not know how to mix it, nor does he understand the method of using eye medicine, but is happy to obtain the precious medicine and takes it arbitrarily, but does not know the timing of taking the medicine, and the good medicine turns into poison, and the pain becomes more severe, and may even face death. Even if there is still residual medicinal power, it will be of no avail. Therefore, if the bhiksu (monk) knows the correct method, takes the great medicine of the Mahayana, he can cure the disease of afflictions and increase the life of the three bodies (trikaya, the three bodies of the Buddha). After the bhiksu (monk) heard this, he prostrated himself on the ground, fainted and lost consciousness, and was revived by sprinkling water on his face. He said painfully: 'Alas, my sinful body, until today I know such profound Dharma, today I have begun to taste the taste of Dharma, from now on, I will uphold it in this way.' The upadhyaya (preceptor) further admonished the sramana (ascetic).

【English Translation】 Abiding naturally. Therefore, although all dharmas are empty, they exist. My body is like a scripture, the sound of recitation, hearing the Dharma of the Mahayana and Hinayana, are all determined by karma and will not be lost, abiding naturally. Therefore, although all teachings are empty, they exist. Thinking in this way is called 'having observation' reciting scriptures. My body and all dharmas are neither existent nor non-existent, both existent and non-existent, not knowable by consciousness, not expressible by words, from the beginningless beginning, they are so silent and clear. Therefore, the mind of reciting scriptures for a moment naturally possesses the Buddha-fruit of the realm of existence, and the six perfections and ten thousand practices naturally exist. Reciting the Mahayana scriptures in this way is called 'observing the Middle Way in the mind' reciting scriptures. Abiding in such contemplation is called 'principle' recitation. Merely adjusting the three karmas of body, speech, and mind to recite the literal scriptures already has boundless merit, let alone reciting with corresponding contemplation of the mind, the merit obtained is immeasurable, only the Tathagata (Buddha's title) knows the amount of merit, the wisdom of ordinary people cannot fathom it. Those who recite scriptures in this way should be offered, bowed to, and praised. The above two methods are called the methods of reciting scriptures, you should listen carefully and treasure them in your hearts, do not lose them easily. After the bhiksu (monk) finished speaking, he recited scriptures at night, and five-colored light emanated from his mouth, illuminating the entire room. Seeing this scene, I became even more faithful and respectful, and no longer had any doubts. From then on, whenever I recited scriptures, I recited according to his method. The bhiksu sangha (monk community) should recite the Mahayana scriptures according to this method, and they will achieve the Buddha-body of ten thousand virtues in this life. Even if one recites the Mahayana scriptures for many kalpas, if one does not rely on contemplation of the mind and does not recite according to the Dharma, I am afraid that it will only become a distant cause, and in general, there will be no great benefit. It is like a person who has a serious illness and obtains a good medicine, but does not know how to mix it, nor does he understand the method of using eye medicine, but is happy to obtain the precious medicine and takes it arbitrarily, but does not know the timing of taking the medicine, and the good medicine turns into poison, and the pain becomes more severe, and may even face death. Even if there is still residual medicinal power, it will be of no avail. Therefore, if the bhiksu (monk) knows the correct method, takes the great medicine of the Mahayana, he can cure the disease of afflictions and increase the life of the three bodies (trikaya, the three bodies of the Buddha). After the bhiksu (monk) heard this, he prostrated himself on the ground, fainted and lost consciousness, and was revived by sprinkling water on his face. He said painfully: 'Alas, my sinful body, until today I know such profound Dharma, today I have begun to taste the taste of Dharma, from now on, I will uphold it in this way.' The upadhyaya (preceptor) further admonished the sramana (ascetic).

。是此密事勿傳非器。末世眾生善根微薄。如是觀心更不信受。反生誹謗。以一渧水灑萬里沙更不可濕。況有末世五濁眾生如是如是。是故比丘一心聽受。淡泊莫傳任意不顯。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

心性罪福因緣集卷之中卍新續藏第 88 冊 No. 1640 心性罪福因緣集

心性罪福因緣集卷之下

大宋國　智覺禪師　注置

○藥叉神示比丘語

胡國伽藍有一比丘。居樹下。悲泣憂惱三日不食。發咒咀之言。敬法藥叉現於半身告比丘言。何故悲泣憂愁數日不食。比丘答云。我持三衣微妙第一也。諸三衣之中最為殊妙。我年來間堅護而不失。置房出間。為佗被盜依失妙財。如是泣嘆乃至不食。咒咀彼人。藥叉神云。汝比丘僧不是沙門。非沙門之心。非釋迦之弟子。非真之梵行。所以者何。尋比丘之法。雖失身命猶不為嘆。何況自余房舍臥具飲食醫藥三衣缽等。何故執著如是少物。造諸惡業。后受苦時何人救濟于汝。比丘僧莫作咒咀。念諸佛而求法財。當知僧伽陀國有一沙門名那求陀。戒定智慧皆悉具足。慈悲禪定圓滿成熟。名聞內外眾所尊重。時有國王至比丘所。恭敬供養種種之寶物。所謂金銀毗琉璃等。衣服白㲲及眾寶

【現代漢語翻譯】現代漢語譯本：這是秘密之事，不要傳給不具備相應根器的人。末法時代的眾生善根微薄，如果這樣觀心，他們更不會相信接受，反而會產生誹謗。用一滴水灑在萬里的沙子上，更加不可能濕潤。更何況是末法時代充滿五濁的眾生，更是如此。所以比丘應當一心聽受，淡泊處之，不要隨意傳揚顯露。因此應當知道，心、佛（Buddha，覺悟者）、眾生這三者是沒有差別的。應當觀法性真如（Tathata，事物的真實本性）的寂靜。諸法由心而起，是不可思議的。

《心性罪福因緣集》卷中卍新續藏第 88 冊 No. 1640 《心性罪福因緣集》

《心性罪福因緣集》卷下

大宋國智覺禪師注置

○藥叉（Yaksa，一種守護神）神開示比丘的話

胡國伽藍（Samgharama，寺院）里有一位比丘，住在樹下，悲傷哭泣憂愁，三天沒有吃飯，還發出詛咒的話。敬法的藥叉（Yaksa，一種守護神）現出半身，告訴比丘說：『你為什麼悲傷哭泣憂愁，好幾天不吃飯？』比丘回答說：『我所持的三衣（Tricivara，佛教僧侶所穿的三件袈裟）是微妙第一的，在各種三衣（Tricivara，佛教僧侶所穿的三件袈裟）之中最為殊妙。我多年來一直堅守護持而不丟失。離開房間時，被別人偷走了，失去了這美好的財物。』就這樣哭泣嘆息，甚至不吃飯，詛咒那個人。藥叉（Yaksa，一種守護神）神說：『你這個比丘僧不是沙門（Sramana，出家修道者），沒有沙門（Sramana，出家修道者）的心，不是釋迦（Sakyamuni，佛教創始人）的弟子，不是真正的梵行（Brahmacarya，清凈的行為）。為什麼呢？按照比丘的修行方法，即使失去生命也不應該嘆息，何況是其餘的房舍、臥具、飲食、醫藥、三衣（Tricivara，佛教僧侶所穿的三件袈裟）、缽等。為什麼執著于這樣少的東西，造作各種惡業？以後受苦的時候，誰來救濟你呢？比丘僧不要詛咒，應當唸誦諸佛而求法財。應當知道僧伽陀國（Samghata，地名）有一位沙門（Sramana，出家修道者）名叫那求陀，戒律、禪定、智慧都完全具備，慈悲禪定圓滿成熟，名聲遠揚，內外眾人都很尊重。當時有一位國王來到比丘那裡，恭敬供養各種寶物，所謂金銀、毗琉璃（Vairocana，寶石名）等，衣服、白㲲及各種寶物。

【English Translation】 English version: This is a secret matter, do not transmit it to those who are not suitable vessels. In the Dharma-ending Age, sentient beings have meager roots of goodness. If they contemplate the mind in this way, they will not believe or accept it, but will instead give rise to slander. To sprinkle a drop of water on ten thousand miles of sand would not even moisten it. How much more so for sentient beings in the Dharma-ending Age filled with the five defilements. Therefore, bhikkhus (monks) should listen attentively with one mind, remain detached, and not transmit or reveal it arbitrarily. Therefore, it should be known that the mind, the Buddha (Buddha, the awakened one), and sentient beings are not different. One should contemplate the quiescence of the Dharma-nature Suchness (Tathata, the true nature of things). All dharmas arise from the mind, which is inconceivable.

The Collection on the Causes and Conditions of Mind-Nature, Sin, and Merit, Volume Middle Supplement to the Buddhist Canon, Volume 88, No. 1640, The Collection on the Causes and Conditions of Mind-Nature, Sin, and Merit

The Collection on the Causes and Conditions of Mind-Nature, Sin, and Merit, Volume Lower

Annotated by Chan Master Zhijue of the Great Song Dynasty (960-1279 CE)

○ The Yaksha (Yaksa, a type of guardian deity) God's words to the Bhikkhu (monk)

In a sangharama (Samgharama, monastery) in the Hu country, there was a bhikkhu (monk) who lived under a tree, weeping and sorrowing, not eating for three days, and uttering curses. A Dharma-respecting Yaksha (Yaksa, a type of guardian deity) manifested half of his body and said to the bhikkhu (monk), 'Why are you weeping and sorrowing, not eating for several days?' The bhikkhu (monk) replied, 'The three robes (Tricivara, the three robes worn by Buddhist monks) I hold are subtle and foremost, the most excellent among all three robes (Tricivara, the three robes worn by Buddhist monks). I have been diligently protecting them for years without losing them. When I left the room, someone stole them, and I lost this wonderful treasure.' Thus he wept and sighed, even to the point of not eating, and cursed that person. The Yaksha (Yaksa, a type of guardian deity) god said, 'You bhikkhu (monk) are not a sramana (Sramana, a wandering ascetic), you do not have the mind of a sramana (Sramana, a wandering ascetic), you are not a disciple of Sakyamuni (Sakyamuni, the founder of Buddhism), you do not practice true brahmacharya (Brahmacarya, pure conduct). Why is that? According to the practice of a bhikkhu (monk), even if you lose your life, you should not sigh, let alone the remaining rooms, bedding, food, medicine, three robes (Tricivara, the three robes worn by Buddhist monks), bowls, and so on. Why are you attached to such small things, creating all kinds of evil karma? When you suffer later, who will save you? Bhikkhu (monk), do not curse, but recite the names of the Buddhas and seek Dharma wealth. You should know that in the country of Samghata (Samghata, place name) there is a sramana (Sramana, a wandering ascetic) named Nakuta, who is fully endowed with precepts, samadhi (Samadhi, meditative absorption), and wisdom, and whose compassion and samadhi (Samadhi, meditative absorption) are perfectly mature. His name is known far and wide, and he is respected by all, both inside and outside. At that time, a king came to the bhikkhu (monk) and respectfully offered various treasures, such as gold, silver, vairocana (Vairocana, gem name), and so on, as well as clothing, white cotton, and various treasures.

物。如是諸物供養。國王還宮時。那求陀以眾寶物財欲施一切貧乏孤獨。日沒入夜及亥時。有盜賊數十餘人俄亂入取諸物。並復奪取沙門衣服三衣缽等。任意取出房去畢。時那求陀見於房內無有一物。並見我身無衣裸形。雖然。心中不生憂愁。顏色光鮮歡喜滿胸。見房取落一琉璃玉。比丘見之驚怖取玉。走出呼賊且待且待汝等。時諸盜賊聞比丘呼。暫時住立。比丘歡喜以玉與賊云。汝等云何不取此玉。是七寶中光明殊勝。時諸盜賊怪比丘所行。問比丘云。汝於此財不生慳惜。比丘答云。我今于寶不生希望。我見財寶如糞穢聚。生厭舍想豈生愛哉。善哉。汝等掃凈我穢。時諸惡賊聞比丘說。皆生慚愧各相議言。何人厭離如是眾寶。我等止貪不造惡業。以眾寶物反與比丘。比丘不受。誘進與賊。諸人不取施反比丘。如是經時互不取財。群賊白僧。世間眾生若王若臣沙門居士。一切諸人皆樂財寶。盡力求索臨老嘆尋。比丘何意于財不求。反生厭卻如見毒藥。比丘答云。汝等能聞。我今為說。世間眾生皆迷生死。以無常身生常住執。求浮雲財徒增罪苦。昨所瞻者今日則亡。晨所睹人夜則不見。國王大臣誰免此難。入海升空專不遁死。以如是身貪財儲積。少火出來須臾焚失。或海水漂流剎那消失。依求財物反生憂惱。叩頭嘆息流

【現代漢語翻譯】現代漢語譯本物品。像這樣用各種物品供養。國王回宮時，那求陀（Nakula，人名）想把各種寶物財物施捨給所有貧困孤獨的人。日落入夜到了亥時，有幾十個盜賊突然闖入搶奪各種物品，並且搶走沙門的衣服、三衣、缽等，隨意拿走房間里的東西。當時那求陀（Nakula）看見房間里沒有一件東西，並且看見自己身上沒有衣服，赤身裸體。雖然這樣，心中卻沒有生起憂愁，臉色光鮮，心中充滿歡喜。看見房間里掉落了一塊琉璃玉，比丘看見后驚慌害怕，拿起玉，跑出去呼喊盜賊：『且慢！且慢！你們等等！』當時盜賊們聽見比丘呼喊，暫時停了下來。比丘歡喜地把玉交給盜賊說：『你們為什麼不拿走這塊玉？這是七寶中最光明殊勝的。』當時盜賊們對比丘的行為感到奇怪，問比丘說：『你對這些財物不生慳吝嗎？』比丘回答說：『我現在對寶物不生希望，我看見財寶就像糞土堆一樣，生起厭惡捨棄的想法，怎麼會生起愛戀呢？太好了！你們掃清了我的污穢。』當時盜賊們聽了比丘的話，都生起慚愧，互相商議說：『什麼人會厭惡捨棄這樣的眾多寶物？我們停止貪婪，不再造惡業。』於是把各種寶物還給比丘。比丘不接受，勸誘著給盜賊，盜賊們不拿，反而施捨給比丘。像這樣經過一段時間，互相不拿取財物。盜賊們對比丘說：『世間眾生，無論是國王還是臣子，沙門還是居士，所有的人都喜歡財寶，盡力尋求，臨老了還嘆息尋找。比丘為什麼對財物不追求，反而生起厭惡，就像看見毒藥一樣？』比丘回答說：『你們如果能聽，我現在為你們說。世間眾生都迷惑于生死，把無常的身體當作常住的執著，追求浮雲般的財富，徒增罪惡痛苦。昨天還看見的人，今天就可能死亡。早上還見到的人，晚上就可能看不見。國王大臣誰能免除這種災難？入海升空都不能逃避死亡。用這樣的身體貪婪地儲存財物，少許火出來，須臾之間就焚燒殆盡。或者海水漂流，剎那間就消失了。依靠追求財物反而生起憂愁煩惱，叩頭嘆息，流淚哭泣。

【English Translation】 English version Objects. Offering such objects. When the king returned to the palace, Nakula (Nakula, a name) wanted to give all kinds of treasures and wealth to all the poor and lonely. At sunset and into the night, at the hour of Hai, dozens of thieves suddenly broke in and looted various items, and also took the Shramana's clothes, three robes, bowls, etc., taking whatever they wanted from the room. At that time, Nakula saw that there was nothing in the room, and saw that he had no clothes on his body, naked. Even so, he did not feel sad in his heart, his face was radiant, and his heart was full of joy. Seeing a piece of colored glaze jade falling in the room, the Bhiksu was frightened, picked up the jade, ran out and shouted to the thieves: 'Wait! Wait! Wait for me!' At that time, the thieves heard the Bhiksu shouting and stopped temporarily. The Bhiksu happily handed the jade to the thieves and said: 'Why don't you take this jade? It is the most radiant and outstanding of the seven treasures.' At that time, the thieves were surprised by the Bhiksu's behavior and asked the Bhiksu: 'Are you not stingy with these riches?' The Bhiksu replied: 'I have no hope for treasures now. I see treasures like a pile of dung, and I have a feeling of disgust and abandonment. How can I have love for them? Great! You have swept away my filth.' At that time, the thieves heard the Bhiksu's words and were all ashamed. They discussed with each other and said: 'Who would hate and abandon such a large number of treasures? We will stop being greedy and stop creating evil karma.' So they returned all kinds of treasures to the Bhiksu. The Bhiksu did not accept them, but persuaded the thieves to take them. The thieves did not take them, but instead gave them to the Bhiksu. After such a period of time, they did not take each other's wealth. The thieves said to the Bhiksu: 'All living beings in the world, whether they are kings or ministers, Shramanas or lay people, all people love wealth, try their best to seek it, and sigh and search for it when they are old. Why does the Bhiksu not seek wealth, but instead feel disgusted, as if seeing poison?' The Bhiksu replied: 'If you can listen, I will now tell you. All living beings in the world are confused about birth and death, and regard the impermanent body as a permanent attachment, pursuing fleeting wealth, which only increases sin and suffering. The person you saw yesterday may die today. The person you saw in the morning may not be seen at night. Who can escape this disaster, whether they are kings or ministers? Entering the sea or ascending into the sky cannot escape death. With such a body, they greedily store wealth, and a little fire comes out, and it is burned to ashes in an instant. Or the sea water drifts away, and it disappears in an instant. Relying on the pursuit of wealth only causes worry and distress, kowtowing and sighing, shedding tears and crying.'

淚慳惜。慾火燒胸欲水沉身。散失財寶何時還時。現世摧肝橫生惡業。由貪財寶惡業緣故。命終入于阿鼻等地獄受諸極苦。猛火燒身節節火燃。或上劍樹或逾刀山。或投鑊湯或入灰河。或食沸屎或啖鐵丸。或飲融銅或臥鐵床。或抱銅柱銅林碎身熱丸燒眼。如是等苦一身聚集。舉聲啼哭誰施慈心。摧肝悲嘆更不得免。才出地獄復生餓鬼。由貪財寶惡業緣故。術竭飢渴十方求食更不可得。啖火食炭燒身悲泣。或飲露水忽變膿血。或復舉體融銅火燃。或復走行足下流火。如是等苦更不可數。人間暫時由貪浮財。三途多劫受苦如是。是故智者見財猒舍。其諸愚人愛財生執。大師釋迦教比丘云。汝等比丘不求欲樂。于諸法中可生厭離。觀身如沫。觀命如露。觀于財物如幻云想。觀于男女生地獄想。觀飯如蟲。觀羹如屎。觀于僧房猶出獄所想。觀眷屬生獄率想。觀衣服生蛇皮想。觀缽器生髑髏想。乃至夢中不生貪樂。所以者何。多諸苦故。比丘常以少欲知足為其所行。是故我今不貪財寶。猶于身命更不生於一念愛心。何況其餘浮雲財物哉。時諸盜賊聞比丘說。意解流淚。責身悔過。便求出家。比丘隨喜剃頭授戒。時諸賊人既出家已。白沙門云。我等出家作佛弟子。如大師說。一切諸物皆不生樂。若然沙門應無所樂。比丘告言。善哉

【現代漢語翻譯】不要吝惜眼淚。貪婪如火，焚燒胸膛，想要用水來澆滅慾望，卻如同沉身於苦海。散失的財寶何時才能償還？現世貪婪，摧肝裂膽，橫生惡業。因為貪戀財寶的惡業緣故，命終之後將墮入阿鼻地獄，遭受各種極端的痛苦。猛火焚燒身體，每一寸肌膚都燃燒著火焰。或者攀登上劍樹，或者翻越刀山。或者投入沸騰的鑊湯，或者進入充滿灰燼的河流。或者吞食沸騰的糞便，或者吞吃燒紅的鐵丸。或者飲用融化的銅汁，或者躺在鐵床上。或者擁抱銅柱，銅林將身體粉碎，燒紅的鐵丸灼燒眼睛。像這樣的痛苦，全部集中在一個人身上。舉聲啼哭，又有誰會施予慈悲之心？摧肝裂膽的悲嘆也無法避免。剛剛脫離地獄，又轉生為餓鬼。因為貪戀財寶的惡業緣故，耗盡所有力氣，飢渴難耐，四處求食卻一無所得。吞食火焰和木炭，焚燒身體，悲傷哭泣。或者飲用露水，卻突然變成膿血。或者全身被融化的銅汁點燃。或者行走時，腳下流淌著火焰。像這樣的痛苦，數不勝數。人間短暫的貪戀虛浮的錢財，卻要在三惡道中經歷多個劫數的痛苦。所以，有智慧的人看到錢財就厭惡捨棄。那些愚蠢的人卻貪愛錢財，產生執著。大師釋迦牟尼（Buddha Sakyamuni）教導比丘（bhikkhu，佛教出家人）說：『你們這些比丘，不要追求慾望的快樂。對於一切事物，應該生起厭離之心。觀察身體如同水泡。觀察生命如同露水。觀察財物如同虛幻的雲彩。觀察男女如同地獄。觀察食物如同蟲子。觀察羹湯如同糞便。觀察僧房如同逃離監獄的地方。觀察眷屬如同獄卒。觀察衣服如同蛇皮。觀察缽器如同骷髏。』乃至在夢中也不要產生貪戀的快樂。為什麼呢？因為其中有太多的痛苦。比丘常常以少欲知足作為自己的行爲準則。因此，我現在不貪戀財寶，甚至對於自己的身命，也不再產生一絲一毫的愛戀之心。更何況是那些虛浮的雲彩般的財物呢？』當時，那些盜賊聽到比丘所說的話，心意解脫，流下眼淚。責備自己的身體，懺悔自己的過錯。便請求出家。比丘隨喜讚歎，為他們剃度授戒。當時，那些賊人出家之後，對沙門（śrāmaṇa，出家修道的人）說：『我們出家做了佛陀的弟子。正如大師所說，一切事物都不能產生快樂。如果這樣，沙門應該沒有任何快樂。』比丘回答說：『說得好啊！』善哉。汝等賊人真能發問。我今為汝分別解說。我雖不樂世間財寶。我樂出世七聖財寶。何等為七。所謂信財。戒財。慚財。愧財。聞財。舍財。慧財。如是七財。常能隨逐一切時處。不為一切怨賊所侵。亦不為水火之所漂焚。乃至身壞亦不散失。是故我樂。汝等賊人。雖復出家。猶未得解脫。何以故。汝等先以盜心出家。今以解脫心出家。是故不得解脫。汝等賊人。今可更發三種之心。然後乃得真解脫也。何等為三。所謂慚愧心。怖畏心。厭離心。汝等賊人。先以盜心。不慚不愧。不怖不畏。不厭不離。是故不得解脫。汝等賊人。今可更發慚愧心。怖畏心。厭離心。所以者何。汝等先以盜心。不慚不愧。不怖不畏。不厭不離。盜他財物。繫縛捶打。乃至殺害。是故我今教汝更發三種之心。汝等賊人。若能如是發三心者。我保汝等必得解脫。時諸賊人聞比丘說。更發三種慚愧等心。比丘復為廣說法要。是時賊人聞法歡喜。斷諸結使。證阿羅漢果（arhat，小乘佛教修行所達到的最高果位）。

【English Translation】 Do not be stingy with tears. Greed is like fire, burning the chest, wanting to use water to extinguish desire, but it is like sinking into a sea of suffering. When will the lost treasures be repaid? In this life, greed destroys the liver and gallbladder, creating evil karma. Because of the evil karma of greed for treasures, after death, one will fall into Avīci Hell (the hell of incessant suffering), suffering all kinds of extreme pain. Fierce fire burns the body, every inch of skin is burning with flames. Or climb the sword tree, or cross the knife mountain. Or throw oneself into the boiling cauldron, or enter the river full of ashes. Or swallow boiling feces, or swallow red-hot iron balls. Or drink molten copper, or lie on an iron bed. Or embrace a copper pillar, the copper forest will crush the body, and the red-hot iron balls will burn the eyes. Like this kind of pain, all concentrated on one person. Crying out loud, who will show compassion? The heartbreaking sigh cannot be avoided. Just out of hell, one is reborn as a hungry ghost. Because of the evil karma of greed for treasures, exhausting all strength, hungry and thirsty, seeking food everywhere but getting nothing. Swallowing flames and charcoal, burning the body, crying sadly. Or drinking dew, but suddenly turning into pus and blood. Or the whole body is ignited by molten copper. Or when walking, flames flow under the feet. Like this kind of pain, countless. The temporary greed for fleeting wealth in the human world, but one must experience multiple kalpas (aeon) of suffering in the three evil realms. Therefore, wise people hate and abandon wealth when they see it. Those foolish people are greedy for wealth and become attached to it. The great master Śākyamuni (Buddha Sakyamuni) taught the bhikkhus (bhikkhu, Buddhist monks): 'You bhikkhus, do not pursue the pleasure of desire. For all things, you should have a sense of detachment. Observe the body like a bubble. Observe life like dew. Observe wealth like illusory clouds. Observe men and women like hell. Observe food like worms. Observe soup like feces. Observe the monastery like a place to escape from prison. Observe relatives like prison guards. Observe clothes like snake skin. Observe the alms bowl like a skull.' Even in dreams, do not have greedy pleasure. Why? Because there is too much suffering in it. Bhikkhus often take contentment with few desires as their code of conduct. Therefore, I do not covet treasures now, and I no longer have a trace of love for my own life. How much less those fleeting cloud-like wealth?' At that time, those thieves heard what the bhikkhu said, their minds were liberated, and they shed tears. They blamed their bodies and repented of their mistakes. Then they asked to become monks. The bhikkhu rejoiced and praised them, shaved their heads and gave them precepts. At that time, those thieves, after becoming monks, said to the śrāmaṇa (śrāmaṇa, a person who has left home to cultivate the Tao): 'We have become disciples of the Buddha. As the great master said, nothing can produce happiness. If so, the śrāmaṇa should have no happiness.' The bhikkhu replied: 'Well said!' Well said. You thieves are really able to ask questions. I will now explain it to you separately. Although I do not enjoy worldly treasures, I enjoy the seven noble treasures of transcendence. What are the seven? They are the treasure of faith, the treasure of precepts, the treasure of shame, the treasure of remorse, the treasure of learning, the treasure of giving, and the treasure of wisdom. These seven treasures can always follow you at all times and places, and will not be invaded by all enemies and thieves, nor will they be burned by water and fire. Even if the body is destroyed, they will not be lost. That is why I am happy. You thieves, even if you have left home, you have not yet attained liberation. Why? You first left home with a thieving mind, and now you leave home with a mind of liberation. That is why you cannot attain liberation. You thieves, you can now develop three more kinds of minds, and then you will attain true liberation. What are the three? They are the mind of shame, the mind of fear, and the mind of detachment. You thieves, you first had a thieving mind, without shame or remorse, without fear or dread, without disgust or detachment. That is why you cannot attain liberation. You thieves, you can now develop a mind of shame, a mind of fear, and a mind of detachment. Why? You first had a thieving mind, without shame or remorse, without fear or dread, without disgust or detachment. Stealing other people's property, tying them up, beating them, and even killing them. That is why I am now teaching you to develop three more kinds of minds. You thieves, if you can develop these three minds in this way, I guarantee that you will surely attain liberation.' At that time, the thieves heard what the bhikkhu said and developed three more kinds of minds, such as shame and remorse. The bhikkhu again widely explained the essentials of the Dharma for them. At that time, the thieves heard the Dharma and rejoiced, cut off all bonds, and attained the fruit of Arhat (arhat, the highest state attained by practitioners of Theravada Buddhism).

汝等能問比丘所行作法。然佛弟子于諸萬法皆不生愛。猶于佛法不可生愛。何況余法。但以大悲為利佗故。種種方便志求佛法。若起自利行大悲障。志求佛法專為眾生。但以慈悲應如是觀。向食只求法喜禪悅。見衣亦求忍辱法衣。住不著而但求住慈悲房室。見於眷屬不起愛執。志求萬行方便僕從。觀身但求萬德法身。觀于露命但求慧命。雖求佛法不起法愛。何況于余法生一念著。比丘善聽。在家多苦不可數盡。王法難苦。妻子纏苦。眷屬逼苦。無官位苦。財不飽苦。求萬物苦。愛別離苦。怨憎會苦。求不得苦。如是諸苦日日增集夜夜逼來。雖苦而求。不生厭離競來求覓。猶如渴者飲于鹽水。渴心更增彌求鹽水。亦如大園廁于出家者樂甚可愛。求離王難之苦。致法王之位。離妻子之苦。得真梵行。少欲知足無不飽苦。出恩愛家。無別離苦。深生慈悲。離怨憎苦。上蒙如來摩頂覆護。中與諸菩薩常共安樂。下諸天人龍神夜叉恭敬尊重。如是等樂不可說盡。善哉汝等入于如是安樂法域。如法修行證於大覺。諸賊比丘信受修行。皆見道遠。彼比丘僧未取滅時。我等常守護恒不離邊。今見汝等行是大惡人。早懷慚愧如賊比丘。于失三衣不應生苦。但深觀心大乘法服。不生染著有為三衣。說是語已。藥叉不現。比丘聞已深生悔過。

【現代漢語翻譯】現代漢語譯本：你們可以詢問比丘（佛教出家男眾）的修行方法。真正的佛弟子對於世間萬法都不應產生貪愛，即使對於佛法本身也不應該產生貪愛，更何況是其他的世俗之法。應該以大慈大悲之心，爲了利益他人而以種種方便去追求佛法。如果生起只為自己利益的想法，就會障礙大悲心的生起。追求佛法應當專心爲了眾生。只能以慈悲之心來觀察一切。吃飯時只求法喜禪悅，穿衣時也只求忍辱的法衣。安住時不執著于任何地方，只求安住在慈悲的房室之中。見到眷屬不生起愛戀執著，立志于修習萬行，視方便法門為自己的僕從。觀察自身，只求萬德莊嚴的法身。看待短暫的生命，只求增長智慧的法身慧命。即使是追求佛法，也不應該生起對佛法的貪愛，更何況是對其他世俗之法生起一絲一毫的執著。比丘們要好好聽著，在家生活有數不清的苦難。有王法的苦難，有妻子纏縛的苦難，有眷屬逼迫的苦難，沒有官位的苦難，財富永遠無法滿足的苦難，追求各種事物的苦難，與所愛之人分離的苦難，與怨恨之人相聚的苦難，求之不得的苦難。這些苦難日日夜夜都在不斷地增加和逼迫而來。人們即使在苦難中，仍然不斷地追求，不生起厭惡和遠離之心，競相追逐，就像口渴的人喝鹽水一樣，越喝越渴，反而更加想喝鹽水。又像大花園裡的廁所一樣，對於出家之人來說，快樂是極其可愛和值得追求的。出家是爲了脫離王法的苦難，從而獲得法王（佛）的地位；脫離妻子纏縛的苦難，從而獲得真正的梵行（清凈的行為）；少欲知足，沒有永遠無法滿足的苦難；離開充滿恩愛執著的家庭，沒有生離死別的苦難；內心深處生起慈悲之心，遠離怨恨和憎惡的苦難；上面有如來佛摩頂加持和庇護，中間與諸位菩薩常常在一起安樂自在，下面有諸天人、龍神、夜叉恭敬尊重。這樣的快樂是說不盡的。善哉！你們進入瞭如此安樂的佛法領域，應當如法修行，證得無上正等正覺。那些盜賊比丘（指行為不如法的比丘）相信並且修行，卻覺得成佛之道遙遠。當那些比丘僧團還沒有滅亡的時候，我們常常守護在他們身邊，從不離開。現在看到你們的行為如同大惡之人，應該早點感到慚愧，就像那些盜賊比丘一樣。不應該因為失去三衣（比丘所穿的袈裟）而感到痛苦，而應該深刻地觀照內心，追求大乘佛法的法服，不要對有為法的三衣產生染著和執著。說完這些話，藥叉（守護神）就消失不見了。比丘們聽了之後，內心深感後悔和慚愧。

【English Translation】 English version: You can ask about the practices of a Bhikkhu (Buddhist monk). A true disciple of the Buddha should not develop attachment to any of the myriad things in the world, not even to the Buddha's teachings themselves, let alone other worldly things. One should cultivate great compassion and seek the Buddha's teachings through various skillful means for the benefit of others. If one develops thoughts of self-interest, it will hinder the arising of great compassion. The pursuit of the Buddha's teachings should be solely for the sake of all beings. One should only observe everything with compassion. When eating, seek only the joy of Dharma and the bliss of meditation; when wearing clothes, seek only the Dharma robe of forbearance. When dwelling, do not cling to any place, but seek to dwell in the chamber of compassion. When seeing family members, do not develop attachment, but aspire to cultivate myriad practices, viewing skillful means as one's servants. When observing the body, seek only the Dharma body adorned with myriad virtues. When regarding fleeting life, seek only the wisdom life. Even when seeking the Buddha's teachings, one should not develop attachment to the Dharma, let alone develop even a single thought of attachment to other worldly things. Bhikkhus, listen carefully. The life of a householder is filled with countless sufferings. There is the suffering of the king's law, the suffering of being entangled by a wife, the suffering of being pressured by family members, the suffering of lacking official position, the suffering of never being satisfied with wealth, the suffering of pursuing various things, the suffering of separation from loved ones, the suffering of encountering those one hates, and the suffering of not obtaining what one seeks. These sufferings increase day and night, constantly pressing upon one. Even in suffering, people continue to pursue, without developing aversion or detachment, eagerly chasing after things, just like a thirsty person drinking salt water, which only increases their thirst, making them want more salt water. It is like a toilet in a large garden. For those who have left home, happiness is extremely lovely and worth pursuing. Leaving home is to escape the suffering of the king's law, thereby attaining the position of Dharma King (Buddha); escaping the suffering of being entangled by a wife, thereby attaining true Brahmacharya (pure conduct); having few desires and being content, without the suffering of never being satisfied; leaving the home filled with love and attachment, without the suffering of separation; deeply cultivating compassion, free from the suffering of hatred and resentment; above, receiving the Buddha's blessings and protection; in the middle, constantly enjoying peace and happiness with the Bodhisattvas; below, being respected and revered by gods, dragons, yakshas. Such happiness is inexhaustible. Excellent! You have entered such a peaceful and joyful realm of Dharma, you should practice according to the Dharma and attain Anuttara-Samyak-Sambodhi (perfect enlightenment). Those thief Bhikkhus (referring to Bhikkhus whose behavior is not in accordance with the Dharma) believe and practice, but feel that the path to Buddhahood is far away. When those Bhikkhu Sanghas have not yet perished, we often protect them and never leave their side. Now seeing that your actions are like those of great evildoers, you should feel ashamed early on, just like those thief Bhikkhus. You should not feel pain because of losing the three robes (the robes worn by a Bhikkhu), but should deeply contemplate the mind, seek the Dharma robes of Mahayana Buddhism, and not develop attachment to the conditioned three robes. After saying these words, the Yaksha (guardian deity) disappeared. The Bhikkhus, upon hearing this, felt deep regret and remorse.

起無上心志求佛法。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○法崇和尚誡弟子語

法崇和尚有一弟子。不習正教不誦經典。所好誦者一陀羅尼。和尚密語彼弟子言。汝所誦持不動真言。從是以外。亦有何心行誦此真言。又每日誦幾真言耶。弟子答云。我以咒力蒙明王護。飛鳥忽落。流河停止。縛龍鬼神被仰國王。以如是心誦持真言。日夜各誦千反真言。法崇和尚誡弟子言。汝更莫作如是希望。身如電光暫住不久。命似草露夜置朝零。威德驗力財寶盛年。皆不隨身亦不常住。汝以此身不念無常。人身難得佛法難遇。何以才誦一陀羅尼。空望現世不顧後世。汝若翻破現世希望。志求佛道怖畏三途。我今為說持咒方法。弟子白言。我今愚癡全無所知。聞大師誡始知無常。善哉和尚為我說之。只求佛道不樂世樂。和尚告言。如是如是。誰有善人不隨善言。我昔若時值一智者。我隨彼人一所同宿。比丘通夜不睡端坐。常滿眼淚泣聲頻聞。常手彈指愁嘆出色。我心不染菩提之法。只常望求名聞利益。誦一真言以為所作。唸佛世承人身心放逸。猶如汝今所行作法。我時見於比丘所行。生奇怪念。問其因緣。何故比丘常泣。不喜一切僧俗貧富貴賤。生遊樂自在歡娛。愿樂欲聞。比丘答云

【現代漢語翻譯】現代漢語譯本發起無上的心志來尋求佛法。因此應當知道，心、佛（Buddha，覺悟者）、眾生這三者是沒有差別的。應當觀照法性的真如（Tathata，事物的真實本性）是寂靜的。因為一切法都是由心而生起的，這是不可思議的。

法崇和尚告誡弟子的話

法崇和尚有一個弟子，不學習正統的佛教教義，也不誦讀佛經，只喜歡誦讀一種陀羅尼（Dharani，總持、咒語）。和尚私下對那個弟子說：『你所誦持的不動真言（Acala-vidyaraja-dharani，不動明王咒），除了這個之外，你還有什麼心行來誦持這個真言呢？又每天誦多少遍真言呢？』弟子回答說：『我憑藉咒語的力量，蒙受明王（Vidyaraja，明王，佛教護法神）的護佑，飛鳥會忽然墜落，流動的河流會停止，捆縛龍和鬼神，被仰國王所敬重。我以這樣的心態誦持真言，日夜各誦一千遍真言。』法崇和尚告誡弟子說：『你不要再抱有這樣的希望了。身體如同閃電的光芒，暫時停留不久；生命如同草上的露水，晚上放置早上就消失。威德、靈驗的力量、財富、盛年，都不會跟隨你，也不會常住。你以這樣的身體不念及無常（Anitya，世事無常），人身難以得到，佛法難以遇到。為什麼只誦一種陀羅尼，空想現世的利益而不顧及後世呢？你如果能夠翻轉打破對現世的希望，立志尋求佛道，畏懼三途（Trisvabhava，三惡道），我現在為你講述持咒的方法。』弟子稟告說：『我現在愚癡，完全沒有所知。聽了大師的告誡，才知道無常的道理。善哉和尚，請您為我說說，我只求佛道，不樂於世俗的快樂。』和尚說：『是這樣的，是這樣的。誰有善心的人不聽從善言呢？我過去的時候，遇到一位智者，我跟隨那個人一同住宿。那位比丘（Bhikkhu，出家修行的男性佛教徒）整夜不睡覺，端坐著，常常滿眼淚水，哭泣的聲音訊繁傳來，常常用手彈指，愁眉苦臉。我的心不染著菩提（Bodhi，覺悟）之法，只常常希望得到名聞利益，誦一種真言作為自己的修行。唸佛世承人身，心卻放逸，就像你現在所做的一樣。我當時看到那位比丘的所作所為，產生了奇怪的念頭，問他原因，為什麼比丘常常哭泣，不喜歡一切僧俗貧富貴賤，享受遊樂自在的歡娛，希望能夠聽到。』比丘回答說：

【English Translation】 English version To generate the supreme aspiration to seek the Buddha's teachings. Therefore, it should be known that there is no difference between the mind, the Buddha (Buddha, the enlightened one), and sentient beings. One should contemplate the true nature of Dharma (Dharma, the teachings of the Buddha) as tranquil and still. Because all Dharmas arise from the mind, which is inconceivable.

Words of admonishment from Dharma Chong (Dharma Chong) to his disciple

Monk Dharma Chong had a disciple who did not study the orthodox Buddhist teachings or recite the Buddhist scriptures, but only liked to recite a certain Dharani (Dharani, a mantra or incantation). The monk secretly said to that disciple: 'Besides the Acala-vidyaraja-dharani (Acala-vidyaraja-dharani, the mantra of Acala), which you recite, what other mental activities do you have when reciting this Dharani? And how many times do you recite the Dharani each day?' The disciple replied: 'I rely on the power of the mantra and receive the protection of the Vidyaraja (Vidyaraja, a wisdom king, a protective deity in Buddhism). Flying birds will suddenly fall, flowing rivers will stop, dragons and ghosts will be bound, and I am respected by the king. With this mindset, I recite the Dharani, reciting it a thousand times each day and night.' Monk Dharma Chong admonished the disciple, saying: 'You should no longer hold such hopes. The body is like a flash of lightning, staying for only a short time; life is like dew on the grass, disappearing in the morning after being placed at night. Power, efficacious strength, wealth, and prime years will not follow you and will not remain permanent. With such a body, you do not contemplate impermanence (Anitya, transience), it is difficult to obtain a human body, and it is difficult to encounter the Buddha's teachings. Why do you only recite one Dharani, vainly hoping for present benefits without considering the afterlife? If you can reverse and break your hopes for the present life, aspire to seek the Buddha's path, and fear the three evil paths (Trisvabhava, three evil realms), I will now tell you the method of reciting mantras.' The disciple reported, saying: 'I am now ignorant and completely without knowledge. After hearing the master's admonishment, I now know the principle of impermanence. Good Monk, please tell me, I only seek the Buddha's path and do not enjoy worldly pleasures.' The monk said: 'That is so, that is so. Who with a good heart does not listen to good words? In the past, when I encountered a wise man, I stayed with that person. That Bhikkhu (Bhikkhu, a male Buddhist monastic) did not sleep all night, sitting upright, often with tears in his eyes, and frequent sounds of weeping, often snapping his fingers, and looking worried. My heart was not stained by the Dharma of Bodhi (Bodhi, enlightenment), but only often hoped to gain fame and profit, reciting one Dharani as my practice. Reciting the Buddha's name and inheriting a human body, my mind was unrestrained, just like what you are doing now. At that time, seeing the actions of that Bhikkhu, I had strange thoughts and asked him the reason, why the Bhikkhu often cried, did not like all monastics and laity, rich and poor, noble and lowly, enjoyed the pleasure of wandering freely, and wished to hear.' The Bhikkhu replied:

。此身非樂。眾苦根本。何有所樂。我心歡喜。于無量劫墮于地獄。摧折身骨焚燒五臟。眼見獄率生怖畏心。耳聞呵責不知答方。舌嘗熱丸身抱熱銅足步火。心悲難忍。才出地獄更經鬼畜。希有人身如優曇華。雖得是身貧窮下賤。愚癡破戒還入地獄。如人取石仰空投上。不經幾時便墮地上。以如是身何生安想。是故我今常懷憂愁。我聞此語身份震驚。不知方角。智者猶恐三途之苦。況愚癡身。更問何免生死方法。比丘答云。汝誦真言。是成佛道。只止希望可樂凈土。我為開示唸誦心行。于唸誦有事相念誦。理性唸誦。若知此者。于菩提道無迷可到。事相念誦。威儀具足。內外令凈。香藥供具任力供養。深念本尊無限弘誓。諸佛大悲無緣為先。悲愛眾生垂一子慈。以智慧光照癡闇身。以尸羅衣䨱破戒身。如是大悲不捨眾生。猶如悲母不捨病子。抱持覆養泣悲加護。唯愿如來恒臨此所。引接我身出離生死。誦真言時手捻念珠。明記咒遍而不雜亂。而作是念。我所持咒。三世十方諸佛密語。一真言中攝一切善。但應作信不可分別。于煩惱病真言作藥。于生死海真言作船。菩提資糧涅槃果德。降波旬怨以真言劍。除貧窮苦以真言財。如是思惟清凈唸誦。取真言數可作思惟。越一玉時斷一煩惱。證三摩地。越百八玉斷身中障百八

煩惱。誦一遍咒證一三摩地。誦百八遍百八三昧。如是思惟不緩不急。可誦真言。愿以此善必證菩提。自佗怨親入秘密藏。是事唸誦者。是秘密事。雖不可示。法慳有過。是故教知。不可輕輕。念珠真言並非他所。只我身心名于念珠。亦名真言。直以我身可觀念珠。更不可求別之念誦。所以者何。尋我身份頭等六分。三百六十種種諸骨。皮肉血肝五臟六腑。如是諸物和合而有。猶如念珠百八之珠。達摩之玉。十弟子之玉和合而有。眾生身份無常。假借一期生間而不毀壞。是則命根連持相續。猶如念珠諸玉和合。雖可散失。以諸連持不失而住。尋我身份。一生自過衰老漸至。風刀解節。命根既去諸根散壞。身既散失猶如念珠。日月多積時節運過。絲緒朽壞玉體推破。所所散失不知去方。故知離身更不可求別之念珠。如是觀察。名理念珠。真言字相依聲假立。或有或無。唯念珠觀可用觀念。又直心名唸誦等。更非異物。尋心體性萬法所依。猶如念珠達磨之玉。一切諸玉以此為主。諸心所法遍行別境。根本隨煩惱及不相應如是諸法。重重不雜善惡不失。次第而住。猶如念珠百八諸玉。十弟子玉。尋其體相雖有差別。更不相離一類而住。又諸心王及彼心所善惡諸法。論其本性但是一如。離求善惡由妄想念。自然分別心．心所別

【現代漢語翻譯】現代漢語譯本煩惱。誦一遍咒語就能證得一種三摩地（Samadhi，禪定）。誦一百零八遍咒語就能證得一百零八種三昧（Samadhi，正定）。像這樣不快不慢地思維，就可以誦持真言（Mantra，咒語）。愿以此善行必定證得菩提（Bodhi，覺悟）。自己、他人、怨家、親人都進入秘密藏。這件事是念誦者（持咒者）的秘密，雖然不可以輕易示人，但如果吝嗇佛法就會有過失，所以才教導你知道。不可以輕視念珠真言，它並非身外之物，只是將我的身心稱爲念珠，也稱為真言。直接用我的身體來觀想念珠，更不需要尋求其他的唸誦方法。為什麼這麼說呢？尋視我的身體，頭等六個部分，三百六十種骨頭，面板、肌肉、血液、肝臟、五臟六腑，這些東西和合而成，就像念珠由一百零八顆珠子、達摩（Dharma，佛法）之玉、十弟子之玉和合而成一樣。眾生的身體是無常的，只是暫時借用一生而不毀壞，這就是命根連線相續，就像念珠的珠玉和合一樣，雖然可以散失，但因為有線連線而不失散。尋視我的身體，一生過去，衰老漸漸到來，風刀解體，命根離去，各種器官散壞，身體散失就像念珠一樣。日月積累，時間流逝，絲線朽壞，玉體破裂，散失各處不知去向。所以知道離開身體就不能再尋求其他的念珠。像這樣觀察，就叫做理念珠。真言的字相是依聲音假立的，或有或無，只有念珠觀可以用來觀想。而且直心就是念誦等等，更不是其他的東西。尋視心的體性，是萬法所依，就像念珠的達摩之玉，一切珠玉都以此為主。各種心所法，遍行、別境、根本隨煩惱以及不相應等各種法，重重疊疊不相混雜，善惡分明，次第而住，就像念珠的一百零八顆珠玉、十弟子之玉一樣。尋視它們的體相，雖然有差別，但更不相離，同屬於一類而住。而且各種心王以及心所的善惡諸法，論其本性，都只是一如，離開善惡的追求，都是因為妄想念頭，自然分別出心和心所的差別。 English version Troubles. Reciting a mantra once will certify one Samadhi (concentration). Reciting one hundred and eight times will certify one hundred and eight Samadhis (right concentration). Thinking in this way, neither too fast nor too slow, one can recite the mantra (Mantra, incantation). May this good deed surely certify Bodhi (Enlightenment). Oneself, others, enemies, and relatives all enter the secret treasury. This matter is a secret for the reciter (mantra holder). Although it cannot be easily shown to others, there is fault in being stingy with the Dharma (Buddha's teachings). Therefore, I teach you to know. Do not take the rosary mantra lightly. It is not something external, but my own body and mind are called the rosary, and also called the mantra. Directly use my body to visualize the rosary, and there is no need to seek other methods of recitation. Why is this so? Examining my body, the six parts such as the head, the three hundred and sixty kinds of bones, skin, flesh, blood, liver, the five viscera, and the six bowels, these things combine to exist, just like the rosary is composed of one hundred and eight beads, Dharma (Law) jade, and the jade of the ten disciples. The body of sentient beings is impermanent, only temporarily borrowed for one lifetime without being destroyed. This is the root of life connected and continuous, just like the beads of the rosary are combined. Although they can be scattered, they remain without being lost because of the thread connecting them. Examining my body, one's life passes, old age gradually arrives, the wind knife dismembers, the root of life departs, and the various organs scatter and break down. The body scatters like a rosary. The sun and moon accumulate, time passes, the thread decays, the jade body breaks, and scatters in all directions, not knowing where to go. Therefore, know that apart from the body, one cannot seek another rosary. Observing in this way is called the 'idea rosary'. The form of the mantra is temporarily established based on sound, sometimes existing and sometimes not. Only the rosary contemplation can be used for visualization. Moreover, the direct mind is recitation, etc., and is not something different. Examining the nature of the mind, it is the basis of all dharmas (teachings), just like the Dharma jade of the rosary, with all jades taking it as the main one. Various mental functions, pervasive, specific, fundamental afflictions, and non-corresponding dharmas, these dharmas are layered and not mixed, good and evil are distinct, and they abide in order, just like the one hundred and eight jade beads of the rosary, and the jade of the ten disciples. Examining their form, although there are differences, they do not separate and abide in one category. Moreover, various mind-kings and their mental functions, good and evil dharmas, in terms of their original nature, are only one. Separating from the pursuit of good and evil is due to delusional thoughts, naturally distinguishing the differences between mind and mental functions.

【English Translation】 Troubles. Reciting a mantra once will certify one Samadhi (concentration). Reciting one hundred and eight times will certify one hundred and eight Samadhis (right concentration). Thinking in this way, neither too fast nor too slow, one can recite the mantra (Mantra, incantation). May this good deed surely certify Bodhi (Enlightenment). Oneself, others, enemies, and relatives all enter the secret treasury. This matter is a secret for the reciter (mantra holder). Although it cannot be easily shown to others, there is fault in being stingy with the Dharma (Buddha's teachings). Therefore, I teach you to know. Do not take the rosary mantra lightly. It is not something external, but my own body and mind are called the rosary, and also called the mantra. Directly use my body to visualize the rosary, and there is no need to seek other methods of recitation. Why is this so? Examining my body, the six parts such as the head, the three hundred and sixty kinds of bones, skin, flesh, blood, liver, the five viscera, and the six bowels, these things combine to exist, just like the rosary is composed of one hundred and eight beads, Dharma (Law) jade, and the jade of the ten disciples. The body of sentient beings is impermanent, only temporarily borrowed for one lifetime without being destroyed. This is the root of life connected and continuous, just like the beads of the rosary are combined. Although they can be scattered, they remain without being lost because of the thread connecting them. Examining my body, one's life passes, old age gradually arrives, the wind knife dismembers, the root of life departs, and the various organs scatter and break down. The body scatters like a rosary. The sun and moon accumulate, time passes, the thread decays, the jade body breaks, and scatters in all directions, not knowing where to go. Therefore, know that apart from the body, one cannot seek another rosary. Observing in this way is called the 'idea rosary'. The form of the mantra is temporarily established based on sound, sometimes existing and sometimes not. Only the rosary contemplation can be used for visualization. Moreover, the direct mind is recitation, etc., and is not something different. Examining the nature of the mind, it is the basis of all dharmas (teachings), just like the Dharma jade of the rosary, with all jades taking it as the main one. Various mental functions, pervasive, specific, fundamental afflictions, and non-corresponding dharmas, these dharmas are layered and not mixed, good and evil are distinct, and they abide in order, just like the one hundred and eight jade beads of the rosary, and the jade of the ten disciples. Examining their form, although there are differences, they do not separate and abide in one category. Moreover, various mind-kings and their mental functions, good and evil dharmas, in terms of their original nature, are only one. Separating from the pursuit of good and evil is due to delusional thoughts, naturally distinguishing the differences between mind and mental functions.

。亦由妄心生善惡業。牽引三有善惡果報。一期生死和合而有。但由業力及妄分別。猶如念珠諸玉之體。雖無本體大小玉別。但由工巧及緒串持和合而住。是故觀之。心如大玉。心所如諸玉。妄想如工。業力如緒。法性無始作迷輪始。猶如念珠繞匝取數。始自達磨。無明無始無終。依斷論終。猶如念珠繞匝已異。終留達磨。心性難思。修行作佛。究竟上位猶如念珠捧置頂上。心性難量。至於菩薩賢聖之位。猶如念珠系置頸上。或時心性感人天果。猶如念珠繞置手臂。或時心性沉沒三途。猶如念珠誤落泥中。或時心性薰禁戒香甚可愛樂。猶如念珠入沉檀等其體甚香。或時心性薰習煩惱甚可猒離。猶如念珠交[葸-十+夕]韭等或落糞中。其香甚臭。心性不定。剎那剎那轉變難知。或善或惡或復無記。或升或沉或復處中。或亂或定或愚或智。雖如是別。觀其本性。一如法界實難思議。猶如念珠自在不定。或作長短或作方圓。或時散失或復還得。雖有如是種種差別。尋本來由。但出如來金口之說。非凡夫人稱。如是觀心真言念珠。名理念誦。真言字相。準先觀知。恐彼秘密。不論真言。依天臺山智者禪師三觀一心相續觀法。一念誦中三諦具足。所誦真言。能誦我身。手持念珠。及所念心。論其本性如幻如夢。何是念誦。何是

【現代漢語翻譯】現代漢語譯本：同樣也是由虛妄的心產生善惡業，牽引著三有（欲有、色有、無色有）中善惡的果報。一期的生死聚合而有。只是由於業力和虛妄分別，就像念珠的各個珠子。雖然珠子本身沒有本體大小的區別，但是由於工匠的技巧和線繩的串聯而聚合在一起。因此觀察它，心就像大的珠子，心所（心的作用）就像各個珠子，妄想就像工匠，業力就像線繩，法性無始以來就開始迷惑輪迴，就像念珠繞圈計數，開始於達磨（菩提達摩，禪宗始祖）。無明無始無終，依據斷滅論而終結，就像念珠繞圈完畢后散開，最終留下達磨（菩提達摩）。心性難以思議，修行成佛，最終的上位就像念珠被捧在頭頂上。心性難以衡量，至於菩薩賢聖的地位，就像念珠被繫在脖子上。有時心性感受人天果報，就像念珠繞在手臂上。有時心性沉沒於三途（地獄、餓鬼、畜生），就像念珠不小心掉入泥中。有時心性薰染禁戒的香氣，非常可愛，就像念珠放入沉香檀香等香料中，珠體非常香。有時心性熏習煩惱，非常令人厭惡，就像念珠與韭菜等混雜，或者掉入糞便中，氣味非常臭。心性不定，剎那剎那轉變難以知曉，或者善或者惡或者無記（非善非惡），或者上升或者沉沒或者處於中間狀態，或者混亂或者安定或者愚蠢或者智慧。雖然有如此區別，觀察其本性，統一於法界，實在難以思議，就像念珠自在不定，或者做成長或者短，或者做成方形或者圓形，或者有時散失或者又重新得到。雖然有如此種種差別，追尋其本來原因，都出自如來金口之說，不是凡夫所能稱量的。像這樣觀心真言念珠，名為理念誦。真言的字相，按照先前所觀知的。恐怕涉及秘密，不討論真言。依據天臺山智者禪師的三觀一心相續觀法，一念誦中三諦（空諦、假諦、中諦）具足。所誦的真言，能誦的我身，手持的念珠，以及所念的心，論其本性如幻如夢，什麼是念誦，什麼是……

【English Translation】 English version: Likewise, good and evil karma arise from the deluded mind, drawing in the good and evil consequences within the Three Realms (Desire Realm, Form Realm, Formless Realm). A lifetime's cycle of birth and death comes into being through aggregation. It is solely due to karmic force and deluded discrimination, like the individual beads of a rosary. Although the beads themselves have no inherent difference in size, they are aggregated together by the skill of the craftsman and the string that holds them. Therefore, observe it: the mind is like the large bead, the mental functions (citta-vrtti) are like the individual beads, delusion is like the craftsman, karmic force is like the string, and the Dharma-nature has been deluded in the cycle of rebirth since beginningless time, like a rosary being circled for counting, beginning with Dharma (Bodhidharma, the first patriarch of Zen). Ignorance is without beginning or end, ending according to annihilationism, like a rosary scattering after being circled, ultimately leaving Dharma (Bodhidharma). The nature of the mind is inconceivable; cultivating to become a Buddha, the ultimate high position is like a rosary being held above the head. The nature of the mind is immeasurable; as for the position of Bodhisattvas and sages, it is like a rosary being worn around the neck. Sometimes the mind experiences the fruits of humans and gods, like a rosary wrapped around the arm. Sometimes the mind sinks into the Three Evil Paths (hell, hungry ghosts, animals), like a rosary accidentally falling into the mud. Sometimes the mind is perfumed with the fragrance of precepts, which is very delightful, like a rosary placed among agarwood and sandalwood, making the beads very fragrant. Sometimes the mind is imbued with afflictions, which is very repulsive, like a rosary mixed with chives, etc., or falling into feces, making it very foul-smelling. The nature of the mind is uncertain, changing from moment to moment, difficult to know, sometimes good, sometimes evil, sometimes neutral (neither good nor evil), sometimes rising, sometimes sinking, sometimes in between, sometimes chaotic, sometimes stable, sometimes foolish, sometimes wise. Although there are such differences, observing its fundamental nature, it is unified within the Dharma Realm, truly inconceivable, like a rosary being free and unfixed, sometimes made long or short, sometimes made square or round, sometimes scattered or sometimes regained. Although there are such various differences, tracing back to its original cause, it all comes from the words spoken from the golden mouth of the Tathagata (Buddha), not something that ordinary people can fathom. Observing the mind in this way with the mantra rosary is called 'principle recitation'. The forms of the mantra syllables, according to what was previously observed. Fearing that it involves secrets, the mantra will not be discussed. According to the Threefold Contemplation and One Mind Continuous Contemplation method of the Zen Master Zhiyi of Mount Tiantai, the Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way) are complete in one recitation. The mantra being recited, the reciting body of myself, the rosary held in hand, and the mind that is reciting, discussing their fundamental nature as illusory and dreamlike, what is recitation, what is...

心性。由妄分別生別異相。真實推求皆悉空寂。如人睡夢見種種事。或喜或苦或男或女。夢覺之後推前夢事。不知本性不見體相。由一念睡有種種夢。萬法如是。由無明夢有善惡異。智慧心覺皆是空寂。何有智者分別真言我身心性唸誦等別。如是念珠名空念珠。萬法如是。本性空寂。有因緣故。諸法而生。是故亦有真言唸誦身心等相。不離而住互有差別。如人有目向云晴天。見於日月星宿等別。而不雜亂。如是念誦名假唸誦。以前二觀以為方便。得入中道第一義諦。真言唸誦能持所持。尋其體性非有非無。亦有亦無。遠離四句永絕百非。如是念誦是則名為中道唸誦。于空假中一念不具前後次第。是則名為歷別次第唸誦。於一念中三諦具足非前非后。一心念誦一切唸誦。一切唸誦即一心念誦。非一念誦亦非一切唸誦。萬法具足不增不減。三德圓滿自在明瞭。如伊三點如面三目。如是念誦是不思議圓融唸誦。諸唸誦中最為第一。如是三種名理念誦。復有最極秘密唸誦。名心月輪布字唸誦。雖應宣說。秘密中極密。是故不說。汝猶欲知。后時復來。見汝心行我為說此。但以先說事理念誦。直應見佛及到寶所。汝今聽受。勿令漏失。其有信心求佛道者。汝亦為說此唸誦法。比丘如是說法已畢。彈指思惟入觀行。時食時已過。當

將至日中。時有天童從空來下。以天甘露飯入比丘缽。敬心禮拜。忽然不見。我見此相歡喜頂禮。聽受經法。於今不失。我今以此唸誦觀法。授與比丘。自今以後依之受持。觀心法界直至道場。弟子比丘信受此語。觀心念誦不生異想。不動使者時時來現。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○攝忍比丘云

我念昔時遇惡比丘。常被罵詈。我起瞋恚欲報彼怨。顏面失色。執持利劍及器杖等。通夜伺求終日作謀。敬法藥叉並聞其說。心懷怖畏而跪自言。有一比丘常以惡言罵詈誹謗無咎我身。聞此謗者身心不安。伺求其便欲殺彼僧。以是因緣其利劍等日夜嗔愁。敬法藥叉彈指數反。從眼下淚猶如春雨。語比丘言。云何比丘起如是惡。其在家人不受禁戒。猶有善心。莫如是惡。何況出家才作佛子。起是想哉。破石不惜元非玉故。硝玉可惜是珍寶故。俗人作惡如石破壞。沙門起惡如玉硝。汝今思惟法師所行。起忍辱心。可舍報怨。我今為汝說法師行。如來滅后千餘歲。健那崛國有一沙門。名吉尸尼。五篇七聚十三僧殘無有毀犯。並學三藏智慧明瞭。王臣人民見其戒行。尊重供養。時有破戒惡行沙門數百集會。共相議言。是吉尸尼惡行沙門。內懷噁心。現有智行。獨受人敬。誹謗

【現代漢語翻譯】現代漢語譯本將近中午時分，這時有一位天童從空中降落，將天上的甘露飯放入比丘的缽中，恭敬地禮拜后，忽然不見了。我見到這種景象，歡喜地頂禮，聽受經法，直到現在都沒有忘記。我現在將這種唸誦觀法傳授給比丘，從今以後依照這種方法受持，觀心法界直至證得菩提。弟子比丘相信並接受這些話語，觀心念誦，不生其他想法。不動使者時常顯現。所以應當知道，心、佛、眾生三者沒有差別。應當觀法性真如寂靜，因為諸法由心而起，不可思議。

攝忍比丘說：

我回憶過去，遇到一位惡比丘，經常被他辱罵。我生起嗔恨心，想要報復他。臉色都變了，拿著利劍和武器等，通宵伺機尋找，整天都在策劃。敬法藥叉聽到了這些話，心中感到害怕，跪下來說：『有一位比丘經常用惡言辱罵誹謗沒有過錯的我。聽到這些誹謗，身心不安，伺機想要殺死那位僧人。因為這個緣故，他的利劍等日夜都充滿嗔恨。』敬法藥叉彈指，眼淚像春雨一樣流下，對那位比丘說：『為什麼比丘會生起這樣的惡念？那些在家人沒有受持戒律，尚且還有善心，不要像這樣惡劣。更何況是出家人，才剛剛成為佛子，怎麼能生起這樣的想法呢？』打破石頭並不可惜，因為它本來就不是玉。破壞玉石就可惜了，因為它是珍寶。俗人作惡就像破壞石頭，沙門作惡就像破壞玉石。你現在應該想想法師的行為，生起忍辱之心，捨棄報復的念頭。我現在為你說法師的行為。如來滅度后一千多年（公元后），健那崛國有一位沙門，名叫吉尸尼（含義未知）。他五篇七聚十三僧殘都沒有違犯，並且學習三藏，智慧明瞭。國王大臣和人民看到他的戒行，都非常尊重和供養他。當時有幾百個破戒惡行的沙門，共同商議說：『這個吉尸尼（含義未知）是惡行沙門，內心懷有惡念，現在卻因為有智慧和德行而獨自受到人們的尊敬。』於是他們開始誹謗。

【English Translation】 English version It was approaching noon. At that time, a celestial child descended from the sky, placing celestial nectar rice into the bhikkhu's (monk) bowl. He respectfully bowed and then suddenly disappeared. Seeing this, I joyfully prostrated and listened to the teachings of the Dharma, which I have not forgotten to this day. I now impart this practice of mindfulness and contemplation to the bhikkhus. From now on, rely on this practice, contemplate the Dharma realm of the mind until enlightenment. The disciple bhikkhus believe and accept these words, contemplating the mind and reciting without generating other thoughts. The Unmoving Messenger appears from time to time. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the true nature of Dharma, which is quiescent and still, because all dharmas arise from the mind and are inconceivable.

The Bhikkhu (monk) Who Embraces Patience said:

I recall that in the past, I encountered an evil bhikkhu (monk) who constantly scolded me. I became angry and wanted to take revenge. My face changed color, and I held a sharp sword and weapons, seeking him out all night and plotting all day. The Dharma-protecting Yaksha (a type of spirit) heard these words and, filled with fear, knelt down and said, 'There is a bhikkhu (monk) who constantly uses harsh words to scold and slander me, who is without fault. Hearing these slanders, my body and mind are uneasy, and I seek an opportunity to kill that monk.' Because of this, his sharp sword and other weapons are filled with anger day and night. The Dharma-protecting Yaksha snapped his fingers, and tears flowed from his eyes like spring rain, saying to the bhikkhu (monk), 'Why does a bhikkhu (monk) generate such evil thoughts? Even laypeople who do not observe precepts still have good intentions. Do not be so evil. How much more so should a renunciant, who has just become a Buddha's child, generate such thoughts?' Breaking a stone is not a pity because it was never jade. Destroying jade is a pity because it is a treasure. Laypeople doing evil is like breaking a stone; a shramana (ascetic) doing evil is like destroying jade. You should now contemplate the actions of the Dharma teacher, generate a mind of patience, and abandon the thought of revenge. I will now tell you about the actions of a Dharma teacher. More than a thousand years (After Common Era) after the Tathagata (Buddha) passed away, in the country of Kanyakubja, there was a shramana (ascetic) named 吉尸尼 (Jishini) (meaning unknown). He had not violated any of the five classes, seven categories, or thirteen sanghavasesa (僧殘, remaining offenses requiring a meeting of the sangha). He also studied the Tripitaka (三藏, the three baskets of Buddhist scriptures) and was wise and clear. The king, ministers, and people saw his precepts and conduct and respected and made offerings to him. At that time, there were several hundred shramanas (ascetics) with broken precepts and evil conduct who conspired together, saying, 'This 吉尸尼 (Jishini) (meaning unknown) is an evil-doing shramana (ascetic) who harbors evil intentions, but now he alone receives the respect of the people because he has wisdom and virtue.' So they began to slander him.

我等。由是我等惡名周遍。我等來至彼比丘所。罵詈誹謗或加杖木。令去國內追出遠境。如是議已。破戒比丘數百聚集。以種種言誹謗罵詈是沙門言。或汝是大惡盜賊。或言汝是大惡律儀。或言汝是貪食魚肉。或言汝是啖飲酒[葸-十+夕]。或言汝是夜抱女臥。或言是奴婢下賤。或言汝是殺鹿常食。或言汝是秘持弓箭。或言汝懷利劍殺人。或言汝是常誑惑一切。或言汝是佛法外道。或言汝常誹謗我等。或復罵詈言。如是惡人打破其頭。或復詈言令食糞尿。或復詈云以繩縛身。或云利劍當殺其命。或云利錐可錐其咽。或云鉫鎖繫縛手足。雖如是等種種惡言罵謗沙門。而是比丘更無嗔氣。顏色柔軟默然受之。更不返答。諸比丘眾如是罵詈各各相去。時空中有如我等類護法藥叉。皆來集會。雖當冥罰破戒比丘。見此比丘希有所行。為試是僧心行作法。于惡比丘不敢如害。諸破戒僧后時羞使。令見彼僧。時持戒僧不動而住。而諸比丘聞彼沙門不去猶住。倍生瞋恚。各持刀杖復來集會而作是言。以言試追惡僧不去猶住。各加刀杖可遠擯出。作是言已。打頭截手削于鼻。五體身份一切打傷。而是比丘身心不動。猶如盤石。慈眼見回出柔語云。善哉。汝為我善知識。失毒惡身。何時報恩。我以兩肩荷戴汝等。經于百千萬億時歲。恭

【現代漢語翻譯】現代漢語譯本我們這些人才會惡名遠揚。我們去到那位比丘（佛教出家男眾）那裡，辱罵誹謗，甚至用棍棒毆打，讓他離開國內，驅逐到邊遠的地方。這樣商議之後，數百名破戒的比丘聚集在一起，用各種各樣的言語誹謗辱罵那位沙門（出家修道的人），說：『你是個大惡盜賊！』或者說：『你是個大惡律儀（戒律）！』或者說：『你貪吃魚肉！』或者說：『你喝醉酒！』或者說：『你夜裡抱著女人睡覺！』或者說：『你是奴婢所生！』或者說：『你經常殺鹿吃！』或者說：『你偷偷地藏著弓箭！』或者說：『你懷有利劍殺人！』或者說：『你經常欺騙迷惑所有人！』或者說：『你是佛法之外的外道！』或者說：『你經常誹謗我們！』或者辱罵說：『像這樣的惡人，打破他的頭！』或者辱罵說讓他吃糞尿！或者辱罵說用繩子捆綁他的身體！或者說用利劍殺死他的性命！或者說用利錐刺穿他的喉嚨！或者說用鐵鏈鎖住他的手腳！』雖然用這樣種種惡毒的言語辱罵誹謗那位沙門，但是那位比丘沒有絲毫的嗔恨之氣，臉色柔和，默默地承受著，沒有反駁。那些比丘們這樣辱罵之後各自離開了。當時，空中有像我們這樣的護法藥叉（佛教護法神），都來責備這些破戒的比丘。但看到這位比丘有罕見的德行，爲了試探這位僧人的心行和作為，對那些惡比丘不敢輕易加害。那些破戒的比丘後來感到羞愧，派人去看看那位僧人。當時，那位持戒的比丘一動不動地住在那裡。而那些比丘們聽說那位沙門沒有離開，仍然住在那裡，更加生氣，各自拿著刀杖又來責備，並且說：『用言語試探驅趕，這個惡僧不走，仍然住在那裡，可以用刀杖把他遠遠地趕出去！』說完之後，就打他的頭，砍他的手，削他的鼻子，全身五處都被打傷。但是那位比丘身心不動，猶如磐石一般，用慈悲的眼神看著他們，用柔和的語氣說：『善哉！你們是我的善知識（指引走向正道的人），讓我捨棄這有毒的惡身，我何時才能報答你們的恩德呢？我願意用我的雙肩荷載你們，經歷百千萬億年，恭敬地對待你們。』

【English Translation】 English version We are the ones who will have a bad reputation spread everywhere. We will go to that Bhikshu (Buddhist monk), scold and slander him, even beat him with sticks, make him leave the country, and drive him to a remote place. After discussing this, hundreds of monks who broke the precepts gathered together and slandered and scolded that Shramana (ascetic) with various words, saying: 'You are a great evil thief!' Or saying: 'You are a great evil Vinaya (discipline)!』 Or saying: 'You are greedy for fish and meat!' Or saying: 'You are drunk!' Or saying: 'You sleep with women at night!' Or saying: 'You are born of a slave!' Or saying: 'You often kill deer to eat!' Or saying: 'You secretly hide bows and arrows!' Or saying: 'You carry a sharp sword to kill people!' Or saying: 'You often deceive and confuse everyone!' Or saying: 'You are a heretic outside of Buddhism!' Or saying: 'You often slander us!' Or scolding: 'Like this evil person, break his head!' Or scolding to let him eat feces and urine! Or scolding to tie his body with ropes! Or saying to kill his life with a sharp sword! Or saying to pierce his throat with a sharp awl! Or saying to tie his hands and feet with iron chains!' Although they scolded and slandered that Shramana with such various evil words, that Bhikshu did not have the slightest anger, his face was gentle, and he silently endured it without refuting. The monks left after scolding like this. At that time, Yakshas (Buddhist guardian deities) like us in the sky all came to blame these monks who broke the precepts. But seeing that this Bhikshu had rare virtues, in order to test the monk's mind and actions, they did not dare to harm those evil monks easily. Those monks who broke the precepts later felt ashamed and sent people to see that monk. At that time, that monk who kept the precepts stayed there motionless. And those monks, hearing that that Shramana had not left and was still living there, became even more angry, and each came to blame him again with knives and sticks, and said: 'Trying to drive him away with words, this evil monk does not leave and still lives there, we can drive him away far away with knives and sticks!' After saying this, they hit his head, cut off his hands, shaved his nose, and all five parts of his body were injured. But that Bhikshu's body and mind did not move, like a rock, looking at them with compassionate eyes, and said in a gentle tone: 'Excellent! You are my good advisors (those who guide me to the right path), let me abandon this poisonous evil body, when can I repay your kindness? I am willing to carry you on my shoulders, through hundreds of millions of years, and treat you with respect.'

敬尊重盡心供養。猶不報盡今日之恩。時于空中有一大音。猶如雷電而贊比丘。善哉沙門。攝身口意。忍辱最勝。能忍諸惡。破戒比丘見聞比丘不嗔慈語。及聞空中贊比丘聲。忽懷怖畏。深生慚愧。五體投地禮比丘足。我以噁心穢凈戒聖。還知我惡。信其德行。唯愿沙門悲愍我等。令滅破戒地獄之苦。時比丘言。善哉汝等常慈悲我。先施安穩。今與安樂。如是大恩實不可報。我今不生一念噁心。但念今日得大利益。時諸比丘合掌白言。沙門今日於我等類不生噁心。以何為證。比丘答言。我出家已來。未作妄語。未起嗔恚。未生憎嫉。何故方始生妄語。我雖蒙于汝等打罵。實不生於一念噁心。汝等所戒刀仗之具。皆變蓮華開敷香鮮。作是誓言。破戒比丘所持刀杖皆變蓮華。色相殊妙。諸比丘眾見是事已。深信慚愧。不知所之。見大師形是例之沙門。以何方便攝持嗔恚。能忍諸惡。愿為我等說其因緣。比丘說言。善哉大眾問深法要。為汝說之。諦聽思惟。我依佛教。不依外道。住六種心。不起嗔恚。不生怨心。于諸惡法身心不動。一于眾生生如來想亦皆有恩。二深怖畏後世苦故。三念忍辱無量利益。四不生於我我所想故。五以大悲愍眾生故。六住現觀不思議故。由是因緣不生怨心。于諸眾生生佛想者。細尋一切有情之輩。

【現代漢語翻譯】現代漢語譯本：敬重、尊重、盡心盡力地供養，仍然無法報答今日的恩情。這時，空中傳來巨大的聲音，猶如雷電般讚歎這位比丘（Bhikkhu，佛教術語，指男性出家人）：『善哉！沙門（Śrāmaṇa，佛教術語，指出家修道者），攝持身口意，忍辱最為殊勝，能忍受各種惡行。』破戒的比丘們聽聞比丘沒有嗔怒的慈悲之語，以及聽到空中讚歎比丘的聲音，忽然心懷恐懼，深深感到慚愧，五體投地禮拜比丘的腳。『我以噁心玷污了清凈的戒律，還請您知曉我的罪惡，相信您的德行。唯愿沙門（Śrāmaṇa）慈悲憐憫我們，使我們滅除破戒墮入地獄的痛苦。』這時，比丘（Bhikkhu）說：『善哉！你們常常慈悲待我，先前給予我安穩，現在給予我安樂。這樣的大恩情實在難以報答。我如今不生起一念噁心，只是想到今日得到了巨大的利益。』眾比丘合掌說道：『沙門（Śrāmaṇa）今日對於我們這些人不生噁心，以什麼作為證明呢？』比丘回答說：『我出家以來，未曾說過妄語，未曾生起嗔恚，未曾產生憎恨嫉妒，為何現在才開始說妄語呢？我雖然受到你們的打罵，實在沒有生起一念噁心。你們用來戒律我的刀杖之具，都變成蓮花，開放鮮艷芬芳。』他發誓說：『破戒比丘所持的刀杖都變成蓮花，顏色和形態都非常殊妙。』眾比丘們見到這件事後，深深相信並感到慚愧，不知如何是好。他們看到大師的形象就像這位沙門（Śrāmaṇa），以什麼方便攝持嗔恚，能夠忍受各種惡行？希望您為我們說出其中的因緣。比丘說：『善哉！大眾詢問深奧的佛法要義，我為你們說。仔細聽聞，認真思考。我依據佛教，不依據外道，安住於六種心，不起嗔恚，不生怨恨之心，對於各種惡法身心不動搖。一、對於眾生生起如來（Tathāgata，佛教術語，指佛的十個稱號之一，意為『如實而來』）之想，認為他們都對我有恩。二、深深畏懼後世的苦難。三、唸誦忍辱的無量利益。四、不生起『我』和『我所』（佛教術語，指執著于自我和屬於自我的事物）之想。五、以大悲心憐憫眾生。六、安住于現觀（佛教術語，指通過修行獲得的對事物真相的直接體驗），不思議。』由於這些因緣，我不生怨恨之心。對於眾生生起佛之想，仔細尋思一切有情眾生。

【English Translation】 English version: Respectfully, reverently, and wholeheartedly making offerings, still cannot fully repay the kindness of today. At that moment, a great sound came from the sky, like thunder and lightning, praising the Bhikkhu (Buddhist monk): 'Excellent! Śrāmaṇa (Buddhist ascetic), restrain your body, speech, and mind. Patience is the most supreme, able to endure all evils.' The monks who had broken the precepts, hearing the Bhikkhu's compassionate words without anger, and hearing the sound from the sky praising the Bhikkhu, suddenly felt fear and deep shame, prostrating themselves at the Bhikkhu's feet. 'I have defiled the pure precepts with an evil mind. Please know my wickedness and believe in your virtue. May the Śrāmaṇa have compassion on us, so that we may extinguish the suffering of falling into hell for breaking the precepts.' At this time, the Bhikkhu said: 'Excellent! You always treat me with compassion, giving me peace before, and now giving me happiness. Such great kindness is truly difficult to repay. I now do not generate a single thought of evil, but only think of the great benefit I have received today.' The monks, with their palms together, said: 'Śrāmaṇa, you do not generate evil thoughts towards us today. What is the proof?' The Bhikkhu replied: 'Since I became a monk, I have never spoken falsely, never generated anger, never produced hatred or jealousy. Why would I start speaking falsely now? Although I have been beaten and scolded by you, I have truly not generated a single thought of evil. The knives and staffs that you used to discipline me have all transformed into lotuses, blooming with fresh fragrance.' He vowed: 'The knives and staffs held by the monks who broke the precepts have all transformed into lotuses, with extraordinary colors and forms.' The assembly of monks, seeing this, deeply believed and felt ashamed, not knowing what to do. Seeing the image of the master like this Śrāmaṇa, by what means does he restrain anger and endure all evils? We hope you will tell us the causes and conditions. The Bhikkhu said: 'Excellent! The assembly asks about the profound essentials of the Dharma. I will tell you. Listen carefully and contemplate deeply. I rely on the Buddha's teachings, not on external paths, abiding in six kinds of minds, not generating anger, not producing resentment, and my body and mind are unmoved by all evil dharmas. First, towards all beings, generate the thought of the Tathāgata (One of the titles of the Buddha, meaning 'the one who has thus come'), thinking that they are all kind to me. Second, deeply fear the suffering of future lives. Third, contemplate the immeasurable benefits of patience. Fourth, do not generate the thought of 'I' and 'mine' (attachment to self and what belongs to self). Fifth, with great compassion, have pity on all beings. Sixth, abide in direct perception (insight gained through practice), inconceivable. Because of these causes and conditions, I do not generate resentment. Towards all beings, generate the thought of the Buddha, carefully considering all sentient beings.'

皆身內有三身如來。由一念妄心感如是身。若其發心皆當作佛。若未發心亦理如來。是故觀察十方如來是已成佛。一切眾生是未成佛。雖有已成未成之別。因是法身何生差別。是故我今如來弟子。何于佛所起大惡心。作如是念不生怨心。又諸眾生皆是往昔流轉父母。養育我身如今父母。由妄想念不知所生。云何恩所而生噁心。如是思惟可生惡哉。二畏后苦失大利者。若起一念嗔恚心時。一切煩惱俱時動發。一切天龍悉得於便。皆失一切善根財寶。入于地獄受無量苦。何由剎那嗔恚之心。經無量劫受諸重苦。及失無量善根種子。為諸聖人所呵責哉。華嚴經中佛為菩薩說如是言。菩薩若起一念瞋恚欲報怨心。則得百千億惡法。不證菩提。不聞正法。不生凈國。生惡道中。生八難處。身多痔疫。多被謗毀。惡知識來。生外道家。離佛正教。入魔界。不見善人。惡深日增。善法皆盡。常生邊地。身常貧窮。身常顛倒。心常愚闇。而生噁心樂於生死。除一切智。不入佛法。不住禁戒。見僧誹謗懈怠懶惰。生生永離佛法佛子菩薩。但由一念嗔恚心。如是等數無量惡法決定現前。何況生於二念三念嗔恚心哉。是故比丘常作是念。假使十方一切眾生各各執于如須彌力打截我身。逕無量歲受苦不休息。我當忍受不生一念報怨噁心。以何因

【現代漢語翻譯】現代漢語譯本你們每個人的身內都有三身如來（Dharmakāya, Sambhogakāya, Nirmāṇakāya）。由於一念妄心才感得這樣的身。如果發起菩提心，都能成佛。即使沒有發起菩提心，也具有如來（Tathāgata）的理體。所以，觀察十方如來（Tathāgata）是已經成佛的，一切眾生是尚未成佛的。雖然有已成佛和未成佛的區別，但從法身（Dharmakāya）的層面來說，有什麼差別呢？因此，我現在作為如來的弟子，為何要對佛生起大惡心？應當這樣想，不要生起怨恨心。而且，一切眾生都是往昔流轉中的父母，養育過我的身體，如同現在的父母。由於妄想執念，不知道他們的來處。怎麼能對有恩的人產生噁心呢？這樣思維，怎麼會生起噁心呢？第二種畏懼是畏懼未來的痛苦和失去大利益。如果生起一念嗔恚心，一切煩惱都會同時發動，一切天龍都會趁虛而入，失去一切善根和財寶，墮入地獄遭受無量痛苦。為什麼因為剎那間的嗔恚心，要經歷無量劫遭受各種重苦，並失去無量善根種子，被諸位聖人呵責呢？《華嚴經》（Avataṃsaka Sūtra）中，佛為菩薩這樣說：『菩薩如果生起一念嗔恚，想要報復怨恨，就會得到百千億惡法，不能證得菩提（Bodhi），不能聽聞正法，不能往生清凈佛國，會生於惡道中，生於八難之處，身體多生痔瘡疾病，多被誹謗毀壞，惡知識會來親近，會生於外道之家，遠離佛的正教，進入魔的境界，見不到善人，惡業日益加深，善法全部耗盡，常常生於邊地，身體常常貧窮，身體常常顛倒，內心常常愚昧黑暗，而生起噁心，樂於生死輪迴，遠離一切智慧，不入佛法，不住于禁戒，見到僧人就誹謗，懈怠懶惰，生生世世永遠遠離佛法、佛子、菩薩。』僅僅因為一念嗔恚心，像這樣數不清的惡法必定會現前，更何況生起兩念三念嗔恚心呢？因此，比丘（bhikkhu）應當常常這樣想：『假使十方一切眾生各自拿著像須彌山（Mount Sumeru）一樣重的武器打擊截斷我的身體，經歷無量歲遭受痛苦不停止，我也應當忍受，不生起一念報復怨恨的噁心。』因為什麼原因呢？

【English Translation】 English version Each of you has the Trikaya (Dharmakāya, Sambhogakāya, Nirmāṇakāya) of the Tathāgata (Buddha) within. It is due to a single thought of delusion that you perceive such a body. If you generate the Bodhicitta (mind of enlightenment), you can all become Buddhas. Even if you have not generated the Bodhicitta, you still possess the principle of the Tathāgata. Therefore, observe that the Tathāgatas of the ten directions are already enlightened Buddhas, and all sentient beings are Buddhas yet to be enlightened. Although there is a distinction between those who are already enlightened and those who are not yet enlightened, from the perspective of the Dharmakāya, what difference is there? Therefore, I, as a disciple of the Tathāgata, why should I harbor great evil thoughts towards the Buddha? You should think in this way and not generate resentment. Moreover, all sentient beings were our parents in past lives of transmigration, nurturing our bodies just like our present parents. Due to deluded thoughts and attachments, we do not know their origins. How can we harbor evil thoughts towards those who have been kind to us? Thinking in this way, how can evil thoughts arise? The second fear is the fear of future suffering and the loss of great benefits. If a single thought of anger arises, all afflictions will be simultaneously activated, and all devas (gods) and nāgas (dragons) will take advantage of the situation, losing all roots of goodness and treasures, and falling into hell to suffer immeasurable pain. Why should one, because of a momentary thought of anger, endure various severe sufferings for countless kalpas (eons), and lose countless seeds of goodness, and be rebuked by the sages? In the Avataṃsaka Sūtra (Flower Garland Sutra), the Buddha said to the Bodhisattvas: 'If a Bodhisattva generates a single thought of anger, desiring to retaliate with resentment, they will acquire hundreds of thousands of billions of evil dharmas (teachings), unable to attain Bodhi (enlightenment), unable to hear the true Dharma (teachings), unable to be reborn in a pure Buddha-land, they will be born in evil realms, born in the eight difficult places, their bodies will be afflicted with hemorrhoids and diseases, they will be slandered and defamed, evil friends will approach, they will be born into the families of heretics, they will be separated from the Buddha's true teachings, they will enter the realm of demons, they will not see good people, their evil deeds will increase daily, all good dharmas will be exhausted, they will always be born in border regions, their bodies will always be poor, their bodies will always be inverted, their minds will always be foolish and dark, and they will generate evil thoughts, delighting in the cycle of birth and death, being far from all wisdom, not entering the Buddha's Dharma, not abiding in the precepts, seeing monks and nuns they will slander, being lazy and indolent, life after life they will forever be separated from the Buddha's Dharma, Buddha's children, and Bodhisattvas.' Just because of a single thought of anger, such countless evil dharmas will definitely manifest, let alone generating two or three thoughts of anger? Therefore, a bhikkhu (monk) should always think in this way: 'Even if all sentient beings in the ten directions each wield weapons as heavy as Mount Sumeru (the central mountain in Buddhist cosmology) to strike and sever my body, and I endure suffering without rest for countless years, I should endure it and not generate a single thought of evil to retaliate with resentment.' For what reason?

緣。一念噁心無二世利。是故比丘不生怨心。三念勝利不生惡者。若人罵詈及加刀杖損身份時。為我有過。應作是念。是我所誤。專非他過。諸人呵責誡調我心。還可生喜。何生怨哉。若身無過橫被打罵。應作是念。我今無犯忽得此苦。定知應是過去時故業苦因。於今不失。今生償盡。是我過也。非佗所為。如是思惟不生反報怨結之心。是名第一法師所行。生生蓮華化生。寶華承足。不履地泥。在在所所見佛聞法。智慧明瞭。不入三途。一切天龍鬼神修羅師子虎狼羊鹿牛馬等蠢蠢之類。見忍辱人皆生歡喜。不生怖畏。恭敬尊重如事天帝。如事父母。諸佛如來常共護持。三界賢聖常樂見之。正使十方一切眾生懷毒嗔恚欲害來集。見忍辱人皆起慈心。不生噁心。況復加害。尊重供養髮心還去。忍諸噁心有如是等大威神力。故如來云。眾人諍論不報為勝。眾人誹謗忍默為勝。諸善法中忍善第一。諸善力中忍力第一。諸兵眾中忍兵為勝。諸財寶中忍財第一。比丘常念有如是等二世大利。于諸惡法不生怨心。四不生於我我所想故不生怨者。比丘若被打罵苦時。應作是念。今我身份非自造作亦非自物。皆以法界地水火風因緣和合。今盡分散各還本所。是故身體骨肉心肝。地大所成。非我己物。而是法界大地一分。膿血淚汗。水大所

【現代漢語翻譯】現代漢語譯本緣。一念噁心沒有兩世的利益。因此比丘不應生怨恨心。三念勝利不生惡者。如果有人謾罵、用刀杖傷害身體，應想：『這是我的過錯。』專門責怪自己，而不是責怪他人。別人呵斥我，是爲了調伏我的心，還應該感到高興，怎麼能生怨恨呢？如果身體沒有過錯卻橫遭打罵，應想：『我現在沒有犯錯卻突然遭受這樣的痛苦，一定是過去世所造的惡業，如今果報成熟。今生償還完畢，是我的過錯。』不是他人所為。這樣思惟，就不會產生報復怨恨之心。這是第一法師所行的，生生世世蓮花化生，寶華承托雙足，不踩地上的泥土。無論在何處都能見到佛，聽聞佛法，智慧明瞭，不墮入三惡道。一切天龍鬼神、阿修羅、獅子、老虎、豺狼、羊、鹿、牛、馬等蠢動之物，見到能忍辱的人都會心生歡喜，不生怖畏，恭敬尊重如同侍奉天帝（帝釋天），如同侍奉父母。諸佛如來常常共同護持，三界賢聖常常樂意見到他。即使十方一切眾生懷著毒害嗔恚之心想要加害，見到能忍辱的人都會生起慈悲心，不生噁心，更何況是加害呢？反而會尊重供養，發心離去。忍受各種噁心有如此大的威神力。所以如來說：『眾人爭論不報復為最好，眾人誹謗忍默不語為最好。』一切善法中，忍辱是第一，一切善力中，忍辱力是第一，一切兵眾中，忍辱兵是最好的，一切財寶中，忍辱財是第一。比丘常常思念有如此兩世的大利益，對於各種惡法不生怨恨心。四、不生於我我所想故不生怨者。比丘如果被打罵受苦時，應作是念：『現在我的身體不是自己造作的，也不是自己的東西，都是由法界的地、水、火、風四大因緣和合而成。現在即將分散，各自迴歸本源。』因此身體的骨肉心肝，是地大所成，不是我自己的東西，而是法界大地的一部分。膿血淚汗，是水大所

【English Translation】 English version Condition. A single thought of evil has no benefit in two lifetimes. Therefore, a Bhikshu (Buddhist monk) should not harbor resentment. Three thoughts of victory prevent the arising of evil. If someone scolds, strikes with a knife or staff, or harms the body, one should think: 'This is my fault.' Blame oneself specifically, not others. If others rebuke me, it is to tame my mind; I should rejoice, why harbor resentment? If the body is without fault but is beaten and scolded, one should think: 'Now I have not transgressed, yet I suddenly suffer this pain; surely it is due to evil karma from past lives, now ripening. I am repaying it fully in this life; it is my fault.' It is not caused by others. Thinking in this way, one will not generate thoughts of retaliation or resentment. This is the practice of the foremost Dharma master, being born from a lotus in every lifetime, with precious flowers supporting the feet, not treading on muddy ground. Everywhere, one sees the Buddha, hears the Dharma, and has clear wisdom, not falling into the three evil realms. All Devas (gods), Nagas (dragons), ghosts, Asuras (demigods), lions, tigers, wolves, sheep, deer, oxen, horses, and all crawling creatures, upon seeing a person who practices patience, will rejoice, not be afraid, and will respectfully honor them as they would serve Indra (the king of gods), as they would serve their parents. All Buddhas and Tathagatas (the thus-gone ones) constantly protect them, and the sages of the three realms are always happy to see them. Even if all beings in the ten directions harbor poisonous anger and wish to harm them, upon seeing a person who practices patience, they will generate compassion and not generate evil thoughts, let alone harm them? Instead, they will respectfully make offerings and depart with a changed heart. Enduring all evil thoughts has such great power. Therefore, the Tathagata said: 'It is best not to retaliate in disputes, it is best to remain silent when slandered.' Among all good Dharmas, patience is the foremost good; among all good powers, the power of patience is the foremost; among all armies, the army of patience is the best; among all treasures, the treasure of patience is the foremost. A Bhikshu should constantly contemplate such great benefits in two lifetimes, and not generate resentment towards any evil Dharmas. Four, not generating resentment because one does not generate thoughts of 'I' and 'mine'. If a Bhikshu is beaten, scolded, and suffers, one should think: 'This body of mine was not created by myself, nor is it my own; it is all composed of the elements of earth, water, fire, and wind from the Dharma realm. Now it will disperse, each returning to its origin.' Therefore, the bones, flesh, heart, and liver of the body are formed from the earth element, and are not my own, but a part of the earth of the Dharma realm. Pus, blood, tears, and sweat are from the water element.

成。非我己物。但是法界大海一分。身有燸氣及入出息。火風所成。亦非己物。而是法界火大風火大風大一分假法。以是因緣。今我身份非我物故。于身不可生於愛惜。于打罵者亦不應生怨結噁心。又復思惟。此身無常須臾假借。雖生愛惜更不可留。何于暫時無常身體。永結多劫受苦因緣。自佗懷毒生生不忘。如是思惟不生怨心。五發大悲。我今出家偏為法界。見諸眾生由迷心性受生死苦。由是發四弘誓慈悲。荷擔法界一切眾生。運置菩提涅槃彼岸。但受諸樂。令入佛慧。由如是心。我今出家。以是因緣我身即是眾生父母。何於一子生噁心哉。我身醫王。應治眾生煩惱病患。何于眾生增其病哉。我今船師。應度眾生生死大海。何于眾生令沒生死。如是大悲憐愍眾生。報怨噁心更不現起。六住觀心。比丘常觀心性實相。我身即是眾生之身。我心亦是眾生之心。所以者何。心佛眾生但是一物。更無差別。譬如虛空無十方相。亦無差別。亦無勝劣。但一空相。如是如是。心佛眾生但一無三。由惡覺故生於自他異類差別。生善惡心。互懷忿怨。生生殺害。互抱歡喜。在在語親。觀如是相。猶如幻化亦如水月。如是思惟。雖見怨人不生噁心。雖見我身不生愛念。如空見空無憂喜想。亦如化人見於化人。但愍自他妄想迷亂。專不求

于眾生惡過。自他平等不可思議。三世一念不恒隔。乃至智者歷萬法境。尋知實相。由是觀心。噁心不生。慈悲忍辱剎那剎那須臾須臾增進圓滿。猶如月輪漸漸圓滿。亦如日光遍照虛空。無有障礙。我今如是直觀心性。雖蒙汝等罵詈刀杖。更不生惡。彌生慈悲。汝等比丘若有善心。早離噁心。如是修學。一生如夢。何故懈怠破戒。諸僧聞比丘說。血淚流出。永發道心。皆持禁戒。常修忍辱。不起噁心。比丘當知。如是思惟。永息噁心。如往昔僧。說是語已。藥叉不現。我聞此語。從是以後常攝身心。怖畏後世。雖加杖木罵詈誹謗。默然受之不加報答。時世諸人呼我攝忍。若有比丘發道心者。如是觀法。必應受學。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

○法志和尚問比丘云

法師所行種種無量。沙門行於何等功德。比丘答云。我習法文。說法論義。以為所行。和尚問言。說法論義度脫生死。是殊勝行尤可隨喜。以何心想可修是行。比丘答言。若於說法論義時。內心念言。愿聞法者皆生隨喜尊重於我。敬禮於我。于智者中我獨最勝。名稱普聞。受諸供養顧眷屬一生。以如是心說法論義。從是以外有何所樂。和尚語云。我聞汝說□□□□摧折我肝。不可堪忍。沙門習學三藏法

【現代漢語翻譯】現代漢語譯本對於眾生的邪惡超過了自身。自他平等是不可思議的。過去、現在、未來三世的一念之間並非永恒隔絕。乃至有智慧的人經歷萬法之境，尋求並認知實相。因此觀察內心，惡念就不會產生，慈悲忍辱之心剎那剎那、須臾須臾地增進圓滿，猶如月輪漸漸圓滿，也如日光遍照虛空，沒有障礙。我現在這樣直接觀察心性，即使受到你們的謾罵和刀杖加身，也不會產生惡念，反而更加生出慈悲之心。你們這些比丘如果心懷善念，就應早日遠離惡念，如此修學，一生猶如夢幻。為何還要懈怠破戒呢？眾僧聽了這位比丘的話，流出血淚，永遠發誓修道之心，都持守禁戒，常常修習忍辱，不起惡念。比丘應當明白，如此思惟，就能永遠止息惡念，就像往昔的僧人一樣。說完這些話后，藥叉（夜叉，一種守護神）就不再顯現。我聽了這些話，從此以後常常收攝身心，畏懼來世的果報。即使受到棍棒加身、謾罵誹謗，也默默承受而不報復。當時世人稱我為攝忍。如果有比丘發起道心，就應當這樣觀法，必定應該學習。所以應當知道，心、佛、眾生三者沒有差別。應當觀察法性真如的寂靜，因為諸法由心而起，不可思議。

法志和尚問比丘說：

法師所修行的種種法門無量無邊，沙門應當修行何種功德？比丘回答說：我學習佛法經文，說法論義，以此作為修行。和尚問道：說法論義能夠度脫生死，這是殊勝的修行，非常值得隨喜讚歎。但以什麼樣的心態來修習這種修行呢？比丘回答說：如果在說法論義的時候，內心想著：『愿聽法的人都對我生起隨喜之心，尊重我，敬禮我。在有智慧的人當中，我獨佔鰲頭，名稱普天下聞名，接受各種供養，顧念眷屬一生。』以這樣的心來說法論義，除此之外還有什麼樂趣呢？和尚說：我聽了你說的這些話，□□□□摧折我的肝膽，難以忍受。沙門應當學習三藏（佛教經典的總稱）佛法。

【English Translation】 English version Regarding the evil of sentient beings exceeding oneself. The equality of self and others is inconceivable. The single thought in the three periods of time (past, present, and future) is not eternally separated. Even wise individuals experience the realm of myriad dharmas, seeking and recognizing the true nature of reality. Therefore, by observing the mind, evil thoughts will not arise, and compassion and forbearance will increase and become complete moment by moment, instant by instant, like the moon gradually becoming full, and like the sunlight illuminating all of space without obstruction. I now directly observe the nature of the mind in this way, and even if I am subjected to your curses and weapons, I will not generate evil thoughts, but instead, I will generate even more compassion. You monks, if you harbor good intentions, should abandon evil thoughts early on. If you cultivate in this way, life is like a dream. Why be lazy and break the precepts? When the monks heard the words of this monk, they shed tears of blood and vowed to cultivate the path forever, all upholding the precepts, constantly cultivating forbearance, and not generating evil thoughts. Monks should understand that by thinking in this way, they can forever cease evil thoughts, just like the monks of the past. After saying these words, the Yaksha (a type of guardian deity) no longer appeared. After hearing these words, I have since then constantly restrained my body and mind, fearing the consequences of the afterlife. Even if I am subjected to beatings, curses, and slander, I silently endure them without retaliation. At that time, people called me 'Suppressing Endurance'. If a monk develops the aspiration for enlightenment, he should contemplate the Dharma in this way and must learn it. Therefore, it should be known that there is no difference between the mind, the Buddha, and sentient beings. One should contemplate the tranquility of the true nature of Dharma, because all dharmas arise from the mind and are inconceivable.

Venerable Fazhi asked the monk:

The various practices of the Dharma Master are immeasurable. What kind of merit should a Shramana (a wandering ascetic) cultivate? The monk replied: I study the scriptures of the Buddha Dharma, expound the Dharma, and debate its meaning, taking this as my practice. The Venerable asked: Expounding the Dharma and debating its meaning can liberate one from birth and death. This is a supreme practice and is worthy of rejoicing. But with what kind of mindset should one cultivate this practice? The monk replied: If, when expounding the Dharma and debating its meaning, one thinks in one's heart: 'May those who hear the Dharma all generate joy towards me, respect me, and pay homage to me. Among the wise, I am the most outstanding, my name is known throughout the world, I receive all kinds of offerings, and I care for my family for life.' With such a mind, I expound the Dharma and debate its meaning. What other pleasure is there besides this? The Venerable said: When I heard what you said, □□□□ shattered my liver and gallbladder, and it is unbearable. A Shramana should study the Tripitaka (the three baskets, the complete collection of Buddhist texts) of the Buddha Dharma.

門。何以智眼迷名利□□□有目飲酒醉亂。或毒失心。眼目宛轉不見色相。今見比丘雖有少慧。說法論義飲名利酒。服勝他毒。醉亂迷悶。不見二世罪報業色亦復如是。諸罪業中。不凈說法是為第一極重惡業。我今為汝說說法論義甚深方法。如我昔時經行諸國。往邊少國有一比丘。名曰寂慧。持菩薩戒。深守其精。不犯輕戒。何況十重。習學大乘。智慧甚深。言詞柔軟。辨才最勝。國中僧眾皆來承習。舍指南面作比面禮。我往彼所親近暫住。應時國中王臣人民僧尼眾等皆集聚會。白比丘言。善哉今日我等類說微妙法。令心歡喜。比丘辭退更不說法。如是如是日日雖請。比丘慇勤辭請不說。時諸大眾大杲所念。涕淚悲泣不樂本所。寂慧沙門見是諸人信心求法。發大悲心受大眾請。著新凈衣內外清凈。手持香爐漸漸行步至於堂門。閉目思惟然後入堂。如法禮佛登于高座。端身思惟。不見大眾。不見眾色。不聞余言。臨說法時。舉聲大泣。淚流如河水。集會僧俗貴賤大眾見寂慧泣。雖不知于因緣作法。時生慚愧。莫不泣者。然後為說甚深妙法。不經時節。才經一時。于其中間一切大眾于寂慧之所。皆生佛想一心聽法。或復悲泣如犢失母。或復歡喜如貧人得寶。或怖罪報如獵士得鹿。或求出家或持禁戒。或攝心亂或發道心。或

復隱居或行佈施。或懺眾罪。如是利益其數甚多。應時堂內異香薰滿。亦于空中音樂遙聞。見前異相生希有想。寂慧比丘說法時竟。閉眼思惟。舉聲大泣如前所說。從法座下。屈禮諸佛。以大慈眼顧見大眾。漸漸出堂。而思惟觀念不可說盡焉。是時我見比丘說法。永異餘僧說法之式。心生歡喜。伺求靜時往寂慧之所而作問言。我聞佛教。說法教化。是菩薩行。大師何故度度辭退說法之請。又復何故說法初后悲泣憂愁。愿為我說。欲知因緣。我作問時。有少分智說法論義多聞比丘數十在座。寂慧沙門答我問云。善哉比丘我為說之。諦聽思念。說法度佗。諸佛菩薩所行之法。凡夫淺識。力所不及。所以者何。若不量機妄說法要。聞者失益。能說所說皆唐捐故。滿愿說法蒙凈名誡。身子度佗被外道哢。二乘聖者斷盡三界煩惱障已證生空理。不生著心。猶于說法有如是過。何況未斷煩惱愚夫。以少分智為佗說哉。寧以利劍剜取三世一切諸佛青蓮眼目理也。豈以不凈心為佗說法。亦以刀聚同時殺害無量世界六道之眾生。更不可以住有相心為佗說法。若欲一時頓作十惡五無間等無量無邊一切之重罪。經無量劫生阿鼻獄受無限苦。但以有相不凈之心。應升高座為佗說法。寧以鐵鉗拔出我舌。以極利劍刺摧舌根猶如微塵。日日夜夜時時

剋剋受此苦痛。經無量劫。不應更以名利勝佗不凈之心說法論義。悲哉悲哉。濁世比丘不知正教究竟之正理。不量眾生機根之差別。但以名利勝佗之毒心。現說法相。誑惑世間。奪盜財寶資命嚴身。覆養眷屬受佗尊重敬禮供養。實無智行。猶如竹葦外相似賢。見內虛豁。亦如畫瓶盛于糞尿。不可近身。猶不審哉。說法之師後生之身受何等苦。誰有智者好於說法。設雖不起有相之心。未斷惑時猶不出假。所以者何。自損益佗似有大悲。猶無大悲。猶無大益。離雜毒身然須說法。靈山聽眾智顗禪師臨命終時。謙自位言。領眾太早。位居五品權者。猶恐出家說法非誠實者。四依大士提婆菩薩趣滅度時。語弟子言。我先度佗。自位未就。菩薩卑下非論凡夫。以是因緣。我不說法。出家已后未起有相說法之心。今日始起何生欲哉。寂慧沙門說此事時。小智說法諸比丘類深懷慚愧。血淚流下。永斷說法論義之心。我復問云。我心雖信。猶生疑惑。我聞正教諸功德中。為他說法是第一善。如法華云。竊為一人說一句法。是如來使行如來事。況大眾中為佗廣說。又有經云。有人多劫以妙七寶施十方界一切眾生。功德甚多。若有比丘為一眾生說四句法。功德勝前無邊無盡不可為喻。又有經云。于諸施中法施最勝。諸比丘眾常行法施。以是

【現代漢語翻譯】現代漢語譯本剋剋（人名）承受這樣的苦痛，經歷了無量劫。不應該再以追求名利勝過他人的不純凈之心來宣講佛法、辯論義理。可悲啊可悲！末法時代的比丘不瞭解真正佛法的究竟真理，不衡量眾生根器的差別，只是以追求名利勝過他人的惡毒之心，表面上裝出說法者的樣子，欺騙迷惑世人，奪取盜取財物、資生之物來裝飾自身，供養眷屬，接受他人的尊重、敬禮和供養，實際上沒有智慧和修行，就像竹葦一樣，外表看起來像賢人，裡面卻是空虛的。又像畫上的瓶子盛滿了糞便尿液，不能靠近。難道還不明白嗎？說法的師父來世會遭受什麼樣的苦報？誰有智慧會喜歡說法呢？即使沒有生起執著表相的心，在沒有斷除煩惱的時候，仍然不能輕易說法。為什麼呢？因為自損而益他，看似有大慈悲，實際上沒有大慈悲，也沒有大的利益。遠離各種毒害之身，然後才需要說法。靈山法會上聽法的聽眾，智顗禪師（南北朝陳至隋朝時期天臺宗的實際創始人）臨終的時候，謙虛地說自己過早地領導大眾，地位只是五品權位的人。還恐怕出家說法不是真誠的。四依大士提婆菩薩（龍樹菩薩的弟子）將要圓寂的時候，告訴弟子說，我先度化他人，自己的果位還沒有成就。菩薩尚且謙卑，更不用說凡夫了。因為這個緣故，我不說法。出家以後沒有生起執著表相的說法之心，今天才生起，有什麼慾望呢？寂慧沙門（人名）說這件事的時候，小有智慧的說法比丘們深感慚愧，流下血淚，永遠斷絕說法論義之心。我（提問者）又問：『我心中雖然相信，仍然有疑惑。我聽說在各種功德中，為他人說法是第一善。如《法華經》所說，偷偷地為一個人說一句佛法，就是如來的使者，做如來的事。更何況在大眾中為他人廣泛宣說。』又有經書說：『有人用無數劫的時間，用美妙的七寶佈施給十方世界的一切眾生，功德非常多。如果有一個比丘為一位眾生說四句佛法，功德勝過前者，無邊無盡，不可比喻。』又有經書說：『在各種佈施中，法佈施最為殊勝。諸位比丘應當經常進行法佈施。因為這個緣故，

【English Translation】 English version Keke (person's name) endures such suffering for countless kalpas. One should no longer preach the Dharma or debate its meaning with an impure mind that seeks to surpass others in fame and gain. Alas, alas! Monks in this degenerate age do not understand the ultimate truth of the true Dharma, nor do they measure the differences in the capacities of sentient beings. They merely use a poisonous mind that seeks to surpass others in fame and gain, outwardly appearing as Dharma preachers, deceiving and deluding the world, seizing and stealing wealth and resources to adorn themselves, support their families, and receive the respect, reverence, and offerings of others. In reality, they lack wisdom and practice, like bamboo reeds that appear virtuous on the outside but are hollow inside. They are like painted vases filled with excrement and urine, unfit to be approached. Do they not understand? What kind of suffering will a Dharma-preaching teacher endure in future lives? Who with wisdom would delight in preaching the Dharma? Even if one does not give rise to a mind attached to appearances, one still cannot easily preach the Dharma before severing delusions. Why? Because benefiting others at the expense of oneself seems like great compassion, but in reality, it is not great compassion and brings no great benefit. One must be free from a body tainted with various poisons before preaching the Dharma. At the assembly on Vulture Peak, when Chan Master Zhiyi (the de facto founder of the Tiantai school during the Chen and Sui dynasties of the Northern and Southern Dynasties) was nearing the end of his life, he humbly stated that he had led the assembly too early, being only a fifth-rank official. He still feared that his monastic Dharma preaching was not sincere. When the great Bodhisattva Devabodhisattva (a disciple of Nagarjuna) was about to pass into Nirvana, he told his disciples, 'I first liberate others, but my own attainment is not yet complete.' Even Bodhisattvas are humble, let alone ordinary people. For this reason, I do not preach the Dharma. After becoming a monk, I did not give rise to a mind attached to appearances in preaching the Dharma. Why would I give rise to such a desire today? When the Shramana Jihui (person's name) spoke of this matter, the monks who preached the Dharma with limited wisdom felt deeply ashamed, shed tears of blood, and forever ceased the mind of preaching the Dharma and debating its meaning. I (the questioner) then asked: 'Although I believe in my heart, I still have doubts. I have heard that among all merits, preaching the Dharma to others is the foremost good. As the Lotus Sutra says, 'Secretly speaking a single verse of the Dharma for one person is to be an envoy of the Tathagata, doing the work of the Tathagata.' How much more so to extensively preach to others in a large assembly!' Another sutra says, 'If someone were to give exquisite seven treasures to all sentient beings in the ten directions for countless kalpas, the merit would be very great. If a monk were to speak four lines of the Dharma for one sentient being, the merit would surpass the former, being boundless and inexhaustible, beyond comparison.' Another sutra says, 'Among all forms of giving, the giving of the Dharma is the most supreme. All monks should constantly practice the giving of the Dharma. For this reason,'

因緣為佗說法是最勝事。如大師說是大惡事。我迷兩道未生決定。愿為說之。比丘答言。能問此事。我為說之。佛說比丘持戒威儀具足清凈。如是比丘皆應供養。隨是比丘一切應行。是真佛子。是真梵行。為迷此旨破戒無慚。不調心行不名沙門。不入僧數。不許共住不許共行。雖大地廣及海水多。為破戒僧猶不許於一步之地一渧之水。是大惡賊。一切所用皆偷盜故。何故於中許說法哉。以之案之。比丘所出諸經所說。皆是持戒比丘所作。非許破戒比丘所作。非許破戒比丘說法。何況法華說法師行。慈悲為室。忍辱為衣。諸法空座。處之說法。是豈破戒比丘行哉。是故不應生於疑惑。于說法時不生希望。但除大悲。不起想心。內外清凈說法比丘。其餘沙門何說法哉。我復問云。我今生信不生疑惑。若欲說法以何等心而為人說。比丘答云。汝不煩問。所以者何。說法度人。尋其本緣是大佛事。三世諸佛之所行故。以是因緣。釋迦大師為四依之人說置方法。如法華中法師．安樂二品之經內。細說所行內外方法。亦如余經處處經文說法方便。何故煩問。又可作答。若欲說法。應如佛說。若違佛說。更不說法。我復問云。如大師言。說法方便明見諸經。持戒沙門內外清凈。但以大悲不懷希望。于大眾之中說深妙之法。有難問者和

【現代漢語翻譯】現代漢語譯本以因緣為他人說法是最殊勝的事情。如果大師說這是大惡事，我迷惑于這兩條道路，無法產生決斷。希望您能為我解說。比丘回答說：『你能問這個問題很好，我為你解說。』佛說比丘持戒威儀具足，清凈無染，這樣的比丘都應該接受供養。跟隨這樣的比丘，一切行為都應效仿，他們是真正的佛子，是真正的梵行者。因為迷惑于這個宗旨，所以破戒無慚，不調伏自己的心行，不能稱為沙門（出家修行者），不能進入僧團，不允許共同居住，不允許共同修行。即使大地廣闊，海水眾多，對於破戒的僧人，也不允許他佔據一步之地，飲用一滴之水。他們是大惡賊，因為他們所用的一切都是偷盜而來的。怎麼能允許他們說法呢？以此來考察，比丘所傳出的各種經典，所說的內容，都是持戒比丘所作，不允許破戒比丘所作，不允許破戒比丘說法。更何況《法華經》中說法師的修行，以慈悲為室，以忍辱為衣，安住在諸法空性的座位上說法，這難道是破戒比丘的行為嗎？所以不應該產生疑惑。在說法的時候不生希望，只是出於大悲心，不起任何妄想，內心和外在都清凈的比丘才能說法，其他的沙門怎麼能說法呢？我再次問道：『我現在生起了信心，不再疑惑。如果想要說法，應該以什麼樣的心態來為人說法呢？』比丘回答說：『你不用再問了。』為什麼呢？說法度人，追尋其根本因緣，是偉大的佛事，是過去、現在、未來三世諸佛所行持的。因為這個因緣，釋迦大師為四依（比丘、比丘尼、優婆塞、優婆夷）之人說了安置身心的方法。就像《法華經》中的《法師品》、《安樂行品》這兩品經文里，詳細地說了修行時內外的方法。也像其他經典中處處經文所說的說法方便。為什麼還要煩惱地問呢？也可以這樣回答，如果想要說法，應該如佛所說，如果違背佛所說，就不要再說法。' 我再次問道：『如大師所說，說法方便在於明瞭通達各種經典，持戒的沙門內心和外在都清凈，只是以大悲心，不懷任何希望，在大眾之中宣說深奧微妙的佛法。如果有人提出疑問，就和

【English Translation】 English version To explain the Dharma (teachings) based on conditions for others is the most excellent thing. If the great master says it is a great evil, I am confused by these two paths and cannot make a decision. I hope you can explain it to me. The Bhikshu (monk) replied, 'It is good that you can ask this question, I will explain it to you.' The Buddha said that a Bhikshu who upholds the precepts, whose demeanor is complete, and who is pure, such a Bhikshu should be offered to. Following such a Bhikshu, all actions should be emulated, they are true sons of the Buddha, true practitioners of pure conduct (Brahma-caryā). Because of confusion about this principle, they break the precepts without shame, do not tame their minds and actions, cannot be called Shramanas (ascetics), cannot enter the Sangha (monastic community), are not allowed to live together, and are not allowed to practice together. Even if the earth is vast and the sea is abundant, a precept-breaking monk is not allowed to occupy even a step of land or drink a drop of water. They are great thieves, because everything they use is stolen. How can they be allowed to explain the Dharma? Examining it in this way, the various scriptures transmitted by the Bhikshus, and what they say, are all done by precept-holding Bhikshus, not allowed to be done by precept-breaking Bhikshus, and precept-breaking Bhikshus are not allowed to explain the Dharma. Moreover, the practice of a Dharma master in the Lotus Sutra, taking compassion as a room, taking patience as clothing, and dwelling on the seat of the emptiness of all dharmas to explain the Dharma, is this the behavior of a precept-breaking Bhikshu? Therefore, one should not have doubts. When explaining the Dharma, do not have expectations, but only out of great compassion, do not arise any deluded thoughts, only a Bhikshu who is pure inside and out can explain the Dharma, how can other Shramanas explain the Dharma?' I asked again, 'I now have faith and no longer have doubts. If I want to explain the Dharma, with what kind of mentality should I explain it to others?' The Bhikshu replied, 'You don't need to ask anymore.' Why? Explaining the Dharma to liberate people, tracing its fundamental cause, is a great Buddha-activity, practiced by the Buddhas of the past, present, and future. Because of this cause, Shakyamuni (釋迦) Buddha explained the methods of settling the mind and body for the four kinds of disciples (Bhikshus, Bhikshunis, Upasakas, Upasikas). Just like in the 'Teacher of the Law' chapter and the 'Happy Practices' chapter of the Lotus Sutra, the internal and external methods of practice are explained in detail. Also, like the convenient methods of explaining the Dharma mentioned in various scriptures everywhere. Why bother asking?' It can also be answered this way: if you want to explain the Dharma, you should do as the Buddha said; if you violate what the Buddha said, then do not explain the Dharma anymore. I asked again, 'As the great master said, the convenience of explaining the Dharma lies in clearly understanding the various scriptures, and the precept-holding Shramana is pure inside and out, only with great compassion, without any expectations, expounding the profound and subtle Dharma among the assembly. If someone raises a question, then with

顏而答不生怨心。是為說法。如是方法眾中說法。如我等輩下根著相破戒比丘。不可生於說法之相。況為一人而說法哉。從是以外。寂寞山林無人之所。但我一人為自行住。調攝迷心不說法那。為當云何。愿為我等說此法要。沙門答云。善哉比丘是真佛子。近代末世破戒以少分智說法論義。不知方隅得聞如是不凈說法。罪報深重還生怖畏。永斷說法。發道心時曾薰習故。有說法之。若猶現前攝心。安座寂寞之所。當起觀心說法威儀。所以者何。我深達佛教。歷萬法之境。常觀心性。直至寶所。我今為汝說此方法。比丘端身安座不動。閉目思惟。不緣異境。應如是觀。我身佛堂。誰是身外更求佛道哉。兩足柱。上橫背骨。棟兩肩梁。余骨筋種種結構面板血肉。葺尾涂壁。以頭寶故置身堂上。腹內空豁猶如堂內。身有九孔如堂門戶。身內骨肉互有隔障猶如佛堂內陳外陳。五臟六腑種種諸物。青黃赤白長短方圓。形色種種彌滿其中。猶如堂內幡蓋華鬘佛臺高座。以眾寶物莊嚴安置。是身堂內庵摩羅識法界性本覺法身。三十七尊眷屬圍繞結跏趺坐。三昧清凈法蓮華臺。第六意識心王法師著忍辱衣。著慈悲裳。法門威儀清凈而敬禮本覺佛。懺虛妄過。登法空座。寂靜安坐。心王法師見身堂內聽聞四眾滿堂雜住。所謂善惡心所等法

【現代漢語翻譯】現代漢語譯本顏淵回答時不生怨恨之心，這就是說法。像這樣的方法可以在大眾中說法。像我們這些下根器、執著于表象、破戒的比丘，不應該生起說法的念頭。更何況是為一個人說法呢？從那以後，在寂靜的山林中，沒有人的地方，只有我一個人獨自修行。調伏迷惑的心，不說任何法。應該怎麼辦呢？希望您能為我們說說這其中的法要。沙門回答說：『好啊，比丘，你真是佛子。近代末世，破戒之人用少許智慧說法論義，不知方向，聽到像這樣不清凈的說法，罪報深重，反而生起恐懼，永遠斷絕說法。發道心的時候，因為曾經熏習過，所以還有說法的能力。如果仍然出現在攝心、安座的寂靜之處，應當生起觀想的念頭，具足說法的威儀。』為什麼呢？我深刻通達佛教，經歷萬法之境，常常觀照心性，直至寶所（比喻涅槃）。我現在為你們說這種方法。比丘端正身體，安穩坐好不動，閉上眼睛思惟，不攀緣外境。應當這樣觀想：我的身體就是佛堂。誰會在身體之外再去尋求佛道呢？兩腿是柱子，上面的橫向背骨是棟樑，兩肩是梁，其餘的骨頭、筋脈種種結構，面板血肉覆蓋其上，用糞便塗抹墻壁。因為頭是珍寶，所以把它安放在身體這座堂上。腹內空曠，就像堂內一樣。身體有九個孔竅，就像佛堂的門戶。身內的骨肉互相隔開，就像佛堂內的外陳和內陳。五臟六腑種種事物，青黃赤白，長短方圓，形狀顏色種種，充滿其中，就像堂內的幡蓋、華鬘、佛臺、高座，用各種寶物莊嚴安置。這個身體堂內，庵摩羅識（第八識，又稱阿賴耶識）就是法界性本覺法身（指眾生本具的佛性），三十七尊眷屬圍繞，結跏趺坐，三昧清凈法蓮華臺。第六意識心王法師，穿著忍辱衣，穿著慈悲裳，以法門的威儀清凈地敬禮本覺佛，懺悔虛妄的過錯，登上法空座，寂靜安坐。心王法師看見身體堂內，聽聞佛法的四眾（比丘、比丘尼、優婆塞、優婆夷）滿堂雜住，所謂的善惡心所等法。

【English Translation】 English version Yan answered without generating resentment. This is called expounding the Dharma. This method can be used to expound the Dharma in a gathering. People like us, with inferior roots, attached to appearances, and precept-breaking Bhikshus (monks), should not give rise to the thought of expounding the Dharma. How much more so to expound the Dharma for one person? From then on, in the quiet mountains and forests, where there is no one, I alone dwell and practice. Subduing the deluded mind, not expounding any Dharma. What should be done? I hope you can tell us the essentials of this Dharma. The Shramana (ascetic) answered: 'Good, Bhikshu, you are truly a son of the Buddha. In these latter days, precept-breaking people use a little wisdom to expound the Dharma and debate, not knowing the direction. Hearing such impure Dharma expounding, the karmic retribution is deep, and they become fearful, forever ceasing to expound the Dharma. When the mind of enlightenment arises, because of past conditioning, there is still the ability to expound the Dharma. If you still find yourself in a quiet place of mind-gathering and seated meditation, you should give rise to the thought of contemplation, possessing the dignified manner of expounding the Dharma.' Why? I deeply understand Buddhism, experience the realm of all Dharmas, and constantly contemplate the nature of the mind, until the Treasure Land (a metaphor for Nirvana). Now I will tell you this method. The Bhikshu straightens his body, sits steadily without moving, closes his eyes and contemplates, not clinging to external objects. He should contemplate like this: My body is the Buddha hall. Who would seek the Buddha path outside of the body? The two legs are the pillars, the horizontal back bone above is the ridgepole, the two shoulders are the beams, the remaining bones and tendons are various structures, covered with skin, blood, and flesh, plastered with excrement. Because the head is a treasure, it is placed on top of this body hall. The inside of the abdomen is empty, like the inside of the hall. The body has nine orifices, like the doors of the Buddha hall. The bones and flesh inside the body are separated from each other, like the outer and inner arrangements inside the Buddha hall. The five viscera and six bowels, various things, blue, yellow, red, white, long, short, square, round, shapes and colors of all kinds, fill it completely, like banners, canopies, flower garlands, Buddha platforms, and high seats inside the hall, adorned and arranged with various treasures. Inside this body hall, the Amala consciousness (the eighth consciousness, also known as the Alaya consciousness) is the Dharma-nature, the originally enlightened Dharma-body (referring to the Buddha-nature inherent in all beings), surrounded by thirty-seven honored ones, sitting in the lotus position, the Samadhi pure Dharma lotus platform. The sixth consciousness, the mind-king Dharma master, wearing the robe of patience, wearing the skirt of compassion, with the dignified manner of the Dharma gate, respectfully pays homage to the originally enlightened Buddha, repents of false transgressions, ascends the seat of Dharma emptiness, and sits quietly. The mind-king Dharma master sees inside the body hall, the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas) who listen to the Dharma, filling the hall and dwelling together, the so-called good and evil mental states, and so on.

十大地法。而善惡心恒相應起在於身內。如人天類善惡心雜預聞法座。大善地法唯善心恒相應起。亦在身內。猶如出家僧尼等類。形體順佛預聞法座。貪嗔癡等大小煩惱。唯噁心起。亦在身內。猶如鬼畜修羅等類。雖是惡趣罪業眾生。有機緣故。在聞法座。如是等類善惡心所。大眾之中第六意識。心王法師以大法音。不懷驚怖不生希望。告心所言。汝等善聽。我為宣說法界真如清凈法門汝。等體性即是佛法。貪慾是道。恚癡亦然。噁心所眾猶以如是。何況其餘善心所眾。豈非佛哉。一一心所皆具佛法。萬德㽵嚴不壞不滅。無缺無減妙不思議。乃至身堂所有色塵足柱肉壁一切色法。一一皆是法界真如。互不障礙圓融自在。汝等心所于實相法。更不坐于各別之想。由妄分別業力因緣而有心王心所親疏所緣。剎那剎那生住異滅。有為無常有漏之相。論其本性空寂一如。誰是心王。誰是心所。何是本覺法身如來。何是所住身體伽藍。如夢如影。亦如虛空。是不思議一如法界。第六意識心王法師說是法時。心所大眾皆得法喜。貪嗔等眾離於毒惡。皆變佈施慈悲等行。信精進慧善心所眾。彌更增長無量功德。於心王師恭敬尊重。應時身堂忽然廣博。量同法界。庵摩羅識本覺法身四智如來。放智慧光照曜境界。一切法界諸佛菩薩賢聖

【現代漢語翻譯】現代漢語譯本十大地法（一切心理活動的基礎）。善惡之心持續相應地在身內生起。例如，人天等眾生善惡之心混雜，前來聽聞佛法。大善地法（最根本的善心所）唯有善心持續相應地生起，也在身內。例如，出家的僧尼等，行為符合佛法，前來聽聞佛法。貪嗔癡等大小煩惱，唯有噁心生起，也在身內。例如，鬼畜修羅等，雖是惡趣罪業眾生，因有某種機緣，也來聽聞佛法。像這些善惡心所，在大眾之中，第六意識（分別意識）心王法師以大法音，不懷驚怖，不生希望，告訴心所說：『你們仔細聽好，我為你們宣說法界真如清凈法門。你們的體性就是佛法。貪慾是道，嗔恚和愚癡也是道。』噁心所眾尚且如此，何況其餘善心所眾，豈不更是佛？每一個心所都具備佛法，萬德莊嚴，不壞不滅，無缺無減，妙不可思議。乃至身堂（身體）所有色塵（微小的物質），足柱（支撐身體的腿），肉壁（身體的面板），一切色法，每一個都是法界真如，互相不障礙，圓融自在。你們心所對於實相法，不要再執著于各別的想法，由於虛妄分別和業力因緣，才有了心王（意識）和心所的親疏關係和所緣境。剎那剎那生住異滅，是有為無常有漏的現象。論其本性，空寂一如，誰是心王，誰是心所？什麼是本覺法身如來（佛的真身），什麼是所住的身體伽藍（寺廟）？如夢如影，也如虛空，是不可思議的一如法界。』第六意識心王法師說此法時，心所大眾都得到法喜。貪嗔等眾遠離毒惡，都轉變為佈施慈悲等行為。信精進慧等善心所眾，更加增長無量功德。對心王師恭敬尊重。當時身堂忽然廣博，量同法界。庵摩羅識（清凈的本覺識）本覺法身四智如來（證得四種智慧的佛），放智慧光照耀境界，一切法界諸佛菩薩賢聖。

【English Translation】 English version The ten universal mental factors. Good and evil minds constantly arise in correspondence within the body. For example, beings of human and heavenly realms, with mixed good and evil minds, attend the Dharma assembly. The great universal good mental factors, with only good minds constantly arising in correspondence, are also within the body. For example, ordained monks and nuns, whose conduct aligns with the Buddha's teachings, attend the Dharma assembly. Greed, hatred, delusion, and other major and minor afflictions, with only evil minds arising, are also within the body. For example, beings of the realms of ghosts, animals, and asuras, although beings of evil destinies burdened by karmic offenses, attend the Dharma assembly due to some karmic connection. Like these good and evil mental factors, among the assembly, the sixth consciousness (discriminating consciousness), the Mind-King Dharma Master, with the great Dharma sound, without harboring fear or generating hope, tells the mental factors: 'Listen carefully, I will expound the Dharma gate of the pure True Thusness of the Dharma Realm for you. Your nature is none other than the Buddha Dharma. Greed is the Path, and so are hatred and delusion.' If this is the case even for the evil mental factors, how much more so for the remaining good mental factors? Are they not Buddhas? Each and every mental factor possesses the Buddha Dharma, adorned with myriad virtues, indestructible and imperishable, without deficiency or reduction, wonderfully inconceivable. Even the physical body, all material dust, the legs supporting the body, the skin covering the body, all material phenomena, each and every one is the True Thusness of the Dharma Realm, mutually unobstructed, perfectly harmonized and free. You mental factors, regarding the Dharma of True Reality, no longer cling to separate thoughts. Due to deluded discrimination and karmic causes and conditions, there arise the closeness and distance, the objects of perception, of the Mind-King (consciousness) and mental factors. Moment by moment, there is arising, abiding, changing, and ceasing, the conditioned, impermanent, and defiled characteristics. In terms of their fundamental nature, they are empty, still, and one. Who is the Mind-King? Who are the mental factors? What is the inherently enlightened Dharmakaya Tathagata (Buddha's true body)? What is the dwelling place, the physical body, the sangharama (monastery)? Like a dream, like a shadow, also like empty space, it is the inconceivable, unified Dharma Realm.' When the Sixth Consciousness Mind-King Dharma Master spoke this Dharma, all the mental factors of the assembly attained Dharma joy. The assembly of greed, hatred, and delusion departed from poisonous evil and transformed into acts of generosity, compassion, and so forth. The assembly of good mental factors such as faith, diligence, and wisdom further increased immeasurable merits. They respectfully honored the Mind-King Master. At that moment, the physical body suddenly became vast and expansive, its measure equal to the Dharma Realm. The Amala Consciousness (pure, inherently enlightened consciousness), the Dharmakaya Tathagata of the Four Wisdoms (Buddha who has attained the four wisdoms), emitted light of wisdom illuminating the realm, all the Buddhas, Bodhisattvas, and sages of the entire Dharma Realm.

皆來集會。坐身堂內。即時印可第六意識心王法師。猶如遮那摩耶胎內說華嚴時。諸佛菩薩皆來集會儀式之相。心王法師被照本覺五智光明。及蒙諸佛印可讚嘆。踴躍歡喜頂禮恭敬本覺法身及一切佛。繞百千匝卻住一面。還覺本際甚深法門。見於法界不離我身。雲集諸佛不離我心。但一平等。猶如虛空不。著有邊不著空邊。亦不生於亦有亦無非有非無。離二邊執。四句百非悉皆遠離。冥契真如宛然而住。如是觀察思惟心性。名真說法。汝等沙門如是修行斷煩惱。后為諸大眾可說法門。比丘當知。此是秘密最極究竟觀心說法。莫令披露。我時聞了。深以受持。汝比丘僧早離名聞利益說法。深攝身心全持禁戒。二世成就無受諸苦。比丘聞已離於不凈說法論義。思惟佛道不交聚落。得見佛身。是故應知。心佛眾生三無差別。應觀法性真如寂靜。諸法心起不思議故。

心性罪福因緣集卷下(終)

【現代漢語翻譯】現代漢語譯本：大家都來了。在堂內就座。立刻印可了第六意識心王法師（指通過第六意識證悟自性的法師）。猶如遮那佛（Vairocana，光明遍照佛）在摩耶夫人（Maya）胎內宣說《華嚴經》時，諸佛菩薩都來集會的儀式景象。心王法師被照耀著本覺五智的光明，並蒙受諸佛的印可讚嘆，踴躍歡喜，頂禮恭敬本覺法身以及一切佛，繞佛百千圈後退到一旁。從而覺悟到本來的甚深法門，見到法界不離我的身，雲集的諸佛不離我的心，一切都是平等無二的。猶如虛空一樣，不執著于有邊，也不執著于空邊，也不落入亦有亦無、非有非無的境地，遠離二邊執著。四句百非（指所有可能的肯定、否定、亦肯定亦否定、非肯定非否定）全部遠離，與真如實相暗合，安然住于其中。如此觀察思惟心性，名為真正的說法。你們這些沙門（Sramana，指修行者）如此修行，斷除煩惱，之後才能為大眾宣說佛法。比丘（Bhiksu，指佛教出家男眾）應當知道，這是秘密最極究竟的觀心說法，不要輕易泄露。我當時聽聞后，深深地接受並持守。你們這些比丘僧，早日遠離名聞利養，努力說法，深深地收攝身心，完全持守戒律，今生來世都能成就，不受諸苦。比丘聽聞后，遠離不清凈的說法和論義，思惟佛道，不與世俗之人交往聚集，就能得見佛身。所以應當知道，心、佛、眾生三者沒有差別。應當觀法性真如的寂靜，因為諸法由心而起，不可思議。

《心性罪福因緣集》卷下（終）

【English Translation】 English version: Everyone came. They sat inside the hall. Immediately, the Sixth Consciousness Mind-King Dharma Master (referring to a Dharma Master who realizes their nature through the sixth consciousness) was approved, just like the scene when Vairocana (the Buddha of pervasive light) was preaching the Avatamsaka Sutra inside Maya's (the mother of the Buddha) womb, where all the Buddhas and Bodhisattvas gathered. The Mind-King Dharma Master was illuminated by the light of the five wisdoms of original enlightenment and received the approval and praise of all the Buddhas. He leaped with joy, prostrated and paid homage to the Dharma body of original enlightenment and all the Buddhas, circumambulated them hundreds of thousands of times, and then stood to one side. Thus, he awakened to the profound Dharma gate of the original state, seeing that the Dharma realm is not apart from my body, and the assembled Buddhas are not apart from my mind. Everything is equal and undifferentiated, like the empty space, not attached to the side of existence, nor attached to the side of emptiness, nor falling into the state of both existence and non-existence, or neither existence nor non-existence, being far away from the attachment to the two extremes. All the four phrases and hundred negations (referring to all possible affirmations, negations, both affirmation and negation, and neither affirmation nor negation) are completely abandoned, and one merges with the Suchness in silence, dwelling peacefully within it. Observing and contemplating the nature of the mind in this way is called true Dharma teaching. You Sramanas (ascetics) cultivate in this way, cut off afflictions, and then you can preach the Dharma to the masses. Bhikshus (Buddhist monks) should know that this is the secret, ultimate, and complete Dharma teaching of observing the mind, do not reveal it easily. I heard it at that time, and deeply accepted and upheld it. You Bhikshu monks, quickly stay away from fame and profit, strive to preach the Dharma, deeply gather your body and mind, fully uphold the precepts, and you will achieve in this life and the next, and not suffer all kinds of suffering. After hearing this, the Bhikshus stayed away from impure Dharma teachings and debates, contemplated the Buddha's path, did not associate with worldly people, and were able to see the Buddha's body. Therefore, it should be known that the mind, the Buddha, and sentient beings are not different. One should contemplate the tranquility of the Dharma nature of Suchness, because all Dharmas arise from the mind, which is inconceivable.

The End of Volume Two of the Collection on the Causes and Conditions of Merit and Demerit of the Mind Nature