English
English version: Venerable one, it is the pure and enlightened mind. All speech is none other than the Buddha-dharma. If one can be without attachment to what is said, then even speaking all day is practicing the Way. If one is attached to what is said, then even remaining silent all day is not practicing the Way. Therefore, the Tathagata's (如来，one of the titles of a Buddha) speech does not reject silence, and silence does not reject speech; speech does not depart from silence. Those who understand the truth of speech and silence are all in Samadhi (三昧，meditative consciousness). If one speaks at the right time, speech is also liberation. If one remains silent at the wrong time, silence is also bondage. Therefore, if speech is free from appearances, speech can also be called liberation. If silence is attached to appearances, silence is bondage. The nature of words is originally liberation; words themselves do not bring bondage, but bondage comes to attach itself to words. The Dharma has no high or low; if you see high or low, that is not the Dharma. Non-Dharma can be used as a raft (筏，a tool for crossing), and the Dharma is the person. The raft is what a person uses to cross over non-Dharma, thus reaching the other shore of Dharma. If viewed from a worldly perspective, there are distinctions of male and female, noble and lowly; from the perspective of the Way, there are no distinctions of male and female, noble and lowly. Therefore, when the heavenly maiden (天女，a celestial being) attained enlightenment, she did not change her female form; when Channa (车匿，Buddha's charioteer) understood the truth, he did not change his lowly status. This shows that there are no distinctions of male and female, noble and lowly; all are caused by appearances. The heavenly maiden sought the female form for twelve years and found nothing; from this, it can be known that seeking the male form for twelve years will also yield nothing. These twelve years refer to the twelve entrances (十二入，the twelve sense bases, i.e., the six senses and their corresponding objects). Without the mind, there is no Buddha; without the Buddha, there is no mind, just as without water, there is no ice, and without ice, there is no water. Saying that without the mind, there is no Buddha does not mean to stay away from the mind, but to not be attached to the appearance of the mind. The Sutra says, 'Not seeing appearances is called seeing the Buddha,' which means being free from the appearance of the mind. Saying that without the Buddha, there is no mind means that the Buddha arises from the mind, and the mind can give rise to the Buddha. However, although the Buddha arises from the mind, the Buddha has never given rise to the mind, just as fish are born from water, but water does not give birth to fish. Those who wish to observe the fish see the water before seeing the fish; those who wish to observe the Buddha see the mind before seeing the Buddha. From this, it can be known that those who have already seen the fish forget the water, and those who have already seen the Buddha forget the mind. If one does not forget the mind, one is still deluded by the mind; if one does not forget the water, one is still confused by the water. Sentient beings and Bodhi (菩提，enlightenment) are like water and ice. Being burned by the three poisons of greed, hatred, and delusion is called being a sentient being. --------------------------------------------------------------------------------
Chinese
。为三解脱所净。即名菩提。为三冬所冻。即名为冰。为三夏所消。即名为水。若舍却冰。即无别水。若弃却众生。则无别菩提。明知冰性即是水性。水性即是冰性。众生性者。即菩提性也。众生与菩提同一性。只如乌头与附子共根耳。但时节不同。迷悟异境故。有众生菩提二名矣。蛇化为龙。不改其鳞。凡变为圣。不改其面。但知心者智内照。身者戒外贞。众生度佛。佛度众生。是名平等。众生度佛者。烦恼生悟解。佛度众生者。悟解灭烦恼。非无烦恼。非无悟解。是知非烦恼无以生悟解。非悟解无以灭烦恼。若迷时佛度众生。若悟时众生度佛。何以故。佛不自成。皆由众生度故。诸佛以无明为父。贪爱为母。无明贪爱皆是众生别名也。众生与无明。亦如右掌与左掌。更无别也。迷时在此岸。悟时在彼岸。若知心空不见相。则离迷悟。既离迷悟。亦无彼岸。如来不在此岸。亦不在彼岸。不在中流。中流者。小乘人也。此岸者。凡夫也。彼岸者。菩提也。佛有三身者。化身报身法身。若众生常作善根。即化身现。修智慧即报身现。觉无为即法身现。飞腾十方随宜救济者。化身佛也。断惑修善雪山成道者。报身佛也。无言无说湛然常住者。法身佛也。若论至理。一佛尚无。何得有三。此言三身者。但据人智有上中下。下 智人妄兴。福力。妄见化身佛。中智人妄断烦恼。妄见报身佛。上智人妄证菩提。妄见法身佛。上上智人内照圆寂。明心即佛。不待心而得佛。是知三身与万法。皆不可取不可说。此即解脱心成于大道。经云。佛不说法。不度众生。不证菩提。此之谓矣。众生造业。业造众生。今世造业。后世受报。无有脱时。唯有至人。于此身中。不造诸业。故不受报。经云。诸业不造。自然得道。岂虚言哉。人能造业。业不能造人。人若造业。业与人俱生。人若不造业。业与人俱灭。是知业由人造。人由业生。人若不造业。即业无由人生也。亦如人能弘道。道不能弘人。今之凡夫。往往造业。妄说无报。岂不苦哉。若以至理而论之。前心造后心报。何有脱时。若前心不造。即后心无报。亦安得妄见业报哉。经云。虽信有佛。言佛苦行。是名邪见。虽信有佛。言佛有金锵马麦之报。是名信不具足。是名一阐提。解圣法者。名为圣人。解凡法者。名为凡夫。但能舍凡法就圣法。即凡夫成圣人矣。世间愚人。但欲远求圣人。不信慧解之心为圣人也。经云。无智人中。莫说此经。此经者。心也法也。无智之人。不信此心解法。成于圣人。但欲远求外学爱慕空中佛像光明香色等事。皆堕邪见。失心狂乱。经云。若见诸相非相。即见如来。八万 现代汉语译本： 下等智慧的人随意生起念头。凭借福德的力量，虚妄地见到化身佛（Nirmanakaya Buddha，为应化世间而出现的佛）。中等智慧的人妄自断除烦恼，虚妄地见到报身佛（Sambhogakaya Buddha，证得菩提后所显现的庄严身）。上等智慧的人妄自证悟菩提，虚妄地见到法身佛（Dharmakaya Buddha，佛的真如法性之身）。上上等智慧的人向内观照圆满寂静的自性，明白心即是佛，不需等待心外之物而得佛。由此可知，三身（Trikaya，法身、报身、化身）与万法，都是不可执取、不可言说的。这就是解脱之心成就于大道。经书上说：‘佛不说法，不度众生，不证菩提。’说的就是这个道理。 众生造作恶业，恶业又造就众生。今生造作恶业，来世承受果报，没有解脱的时候。只有达到至高境界的人，在此生中，不造作各种恶业，所以不受果报。经书上说：‘诸业不造，自然得道。’这难道是虚假之言吗？人能造作恶业，恶业不能造就人。人如果造作恶业，恶业与人一同产生。人如果不造作恶业，恶业与人一同灭亡。由此可知，恶业由人造作，人由恶业而生。人如果不造作恶业，那么恶业就没有理由使人产生了。也像人能弘扬佛道，佛道不能弘扬人。现在的凡夫俗子，往往造作恶业，还妄说没有果报，岂不是太可悲了吗？如果用至高的道理来论述，前念造作恶业，后念承受果报，哪里有解脱的时候？如果前念不造作恶业，那么后念就没有果报，又怎么会虚妄地见到恶业的果报呢？ 经书上说：‘即使相信有佛，却说佛受过苦行，这叫做邪见。’‘即使相信有佛，却说佛有金枪马麦的果报，这叫做信不具足，这叫做一阐提（Icchantika，断善根的人）。’理解圣法的，叫做圣人；理解凡法的，叫做凡夫。只要能够舍弃凡法而趋向圣法，那么凡夫就能成为圣人。世间的愚蠢之人，只想向远处寻求圣人，不相信智慧理解之心就是圣人。经书上说：‘不要在没有智慧的人面前说这部经。’这部经，就是心，就是法。没有智慧的人，不相信这颗心理解佛法，就能成就圣人。只想向远处寻求外在的学问，爱慕空中的佛像、光明、香气、色彩等事物，这都是堕入邪见，丧失本心而狂乱。经书上说：‘如果能见到诸相非相，就能见到如来（Tathagata，佛的称号）。’八万
English
English version: Inferior intelligent people arbitrarily give rise to thoughts. Relying on the power of blessings, they falsely see the Nirmanakaya Buddha (Nirmanakaya Buddha, the manifestation body of the Buddha that appears in the world to teach). Medium intelligent people presumptuously cut off afflictions, falsely seeing the Sambhogakaya Buddha (Sambhogakaya Buddha, the body of bliss manifested after attaining enlightenment). Superior intelligent people presumptuously realize Bodhi, falsely seeing the Dharmakaya Buddha (Dharmakaya Buddha, the body of the Buddha's true nature). The most superior intelligent people inwardly illuminate the perfect stillness, understanding that the mind is the Buddha, and attain Buddhahood without waiting for anything outside the mind. From this, it can be known that the Trikaya (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya) and all dharmas are neither graspable nor speakable. This is the liberated mind achieving the Great Path. The scriptures say: 'The Buddha does not teach the Dharma, does not liberate sentient beings, and does not realize Bodhi.' This is what it means. Sentient beings create karma, and karma creates sentient beings. In this life, bad karma is created, and in the next life, the retribution is endured, with no time for liberation. Only those who reach the highest state do not create various karmas in this life, so they do not receive retribution. The scriptures say: 'If no karma is created, the Tao will naturally be attained.' Are these false words? People can create karma, but karma cannot create people. If people create karma, karma and people arise together. If people do not create karma, karma and people perish together. From this, it can be known that karma is created by people, and people are born from karma. If people do not create karma, then karma has no reason to cause people to be born. It is also like people can propagate the Dharma, but the Dharma cannot propagate people. Ordinary people nowadays often create karma and falsely say that there is no retribution. Isn't that too pitiful? If we discuss it with the highest principle, the previous thought creates karma, and the subsequent thought receives retribution. Where is there a time for liberation? If the previous thought does not create karma, then the subsequent thought has no retribution. How can one falsely see the retribution of karma? The scriptures say: 'Even if one believes in the Buddha, but says that the Buddha underwent ascetic practices, this is called a wrong view.' 'Even if one believes in the Buddha, but says that the Buddha has the retribution of golden spears and horse barley, this is called incomplete faith, this is called an Icchantika (Icchantika, one who has severed their roots of goodness).' Those who understand the holy Dharma are called saints; those who understand the mundane Dharma are called ordinary people. As long as one can abandon the mundane Dharma and turn to the holy Dharma, then an ordinary person can become a saint. The foolish people of the world only want to seek saints far away, and do not believe that the mind of wisdom and understanding is the saint. The scriptures say: 'Do not speak this sutra in the presence of those without wisdom.' This sutra is the mind, is the Dharma. Those without wisdom do not believe that this mind, understanding the Dharma, can achieve sainthood. They only want to seek external learning far away, and admire the Buddha images, light, fragrance, colors, and other things in the sky. These are all falling into wrong views, losing their minds and becoming confused. The scriptures say: 'If one can see that all forms are not forms, then one can see the Tathagata (Tathagata, an epithet of the Buddha).' Eighty thousand --------------------------------------------------------------------------------
Chinese
四千法门。尽由一心而起。若心相内净。由如虚空。即出离身心内八万四千烦恼病本也。凡夫当生忧死。临饱愁饥。皆名大惑。所以至人不谋其前。不虑其后。无变当今。念念归道。 夜坐偈云。 一更端坐结跏趺 怡神寂照胸同虚 旷劫由来不生灭 何须生灭灭生渠 一切诸法皆如幻 本性自空那用除 若识心性非形像 湛然不动自如如 二更凝神转明净 不起忆想真如性 森罗万像并归空 更执有空还是病 诸法本自非空有 凡夫妄想论邪正 若能不二其居怀 谁道即凡非是圣 三更心净等虚空 遍满十方无不通 山河石壁无能障 恒沙世界在其中 世界本性真如性 亦无本性即含融 非但诸佛能如此 有情之类普皆同 四更无灭亦无生 量与虚空法界平 无来无去无起灭 非有非无非暗明 无起诸见如来见 无名可名真佛名 唯有悟者应能识 未会众生由若盲 五更般若照无边 不起一念历三千 欲见真如平等性 慎勿生心即目前 妙理玄奥非心测 不用寻逐令疲极 若能无念即真求 更若有求还不识 真性颂 <<PIC>T48p0373_01.gif</PIC> 悟性论终 现代汉语译本 四千法门，都由一心而生起。如果心念清净，如同虚空一般，就能脱离身心内在的八万四千种烦恼病根。凡夫俗子活着的时候担忧死亡，吃饱了又愁没得吃，都叫做大迷惑。所以，得道之人不为过去的事情谋划，不为未来的事情担忧，只是把握当下，念念都归向正道。 夜坐偈说： 一更时分端正坐好，结跏趺坐（佛教坐姿），怡养精神，寂静观照，胸怀如同虚空。旷远久劫以来，本不生灭，何必在生灭中寻求生灭呢？一切诸法都如幻象，本性自空，哪里需要去除什么？如果认识到心性并非有形有像，那么自然湛然不动，自在如如。 二更时分凝聚精神，更加明净，不起忆想，这就是真如本性。森罗万象最终都归于空，如果还执着于有或空，那就是病。诸法本来就不是空或有，凡夫俗子妄想分别邪正。如果能不执着于二元对立，那么谁说你只是凡人而不是圣人呢？ 三更时分心净如虚空，遍满十方，无所不通。山河石壁都不能阻挡，恒河沙数的世界都在其中。世界本性就是真如本性，也无所谓本性，一切都包含融合。不仅仅是诸佛能够如此，一切有情众生都普遍相同。 四更时分无灭也无生，其量与虚空法界相等。无来无去，无起无灭，非有非无，非暗非明。不起各种知见，这就是如来的知见，没有名字可以称呼，这就是真佛的名字。只有觉悟的人才能认识到，没有领会的人就像盲人一样。 五更时分般若智慧照耀无边，不起一个念头，却经历三千世界。想要见到真如平等之性，千万不要生起分别之心，它就在眼前。微妙的道理玄妙深奥，不是心思可以揣测的，不用到处寻找，徒劳疲惫。如果能够无念，那就是真正的追求，如果还有所求，那就是还不认识。 真性颂 悟性论终