English
English version They sever the roots of goodness in sentient beings, causing them to enter the realm of demons. If one does not see one's nature, even if one can expound the twelve divisions of the scriptures (a general term for Buddhist scriptures), it is all demonic talk. These people are the family members of demons, not disciples of the Buddha. Since they cannot distinguish between right and wrong, how can they escape the cycle of birth and death? If one sees one's nature, that is Buddha; if one does not see one's nature, that is a sentient being. If, apart from the nature of sentient beings, there is another Buddha-nature to be attained, then where is the Buddha now? The nature of sentient beings is Buddha-nature. Outside of this nature, there is no Buddha to be attained. Outside of the Buddha, there is no nature to be attained. Someone asked: If one does not see one's nature, can one attain Buddhahood by reciting the Buddha's name, chanting scriptures, practicing generosity, upholding precepts, practicing diligence, and extensively performing good deeds? The answer is: No. Again, someone asked: Why not? The answer is: Because there is a mind of attainment; these are all conditioned dharmas, which are cause and effect, receiving retribution, and the law of reincarnation, unable to escape birth and death. When can one attain the Buddha-way? To attain Buddhahood, one must see one's nature. If one does not see one's nature, talk of cause and effect is the dharma of external paths. If one is a Buddha, one does not practice the dharma of external paths. The Buddha is a person without karma, without cause and effect. As long as there is a little bit of mind to be attained, it is all slandering the Buddha. How can one attain Buddhahood? As long as there is attachment, whether it is attachment to one mind, one ability, one understanding, or one view, the Buddha does not allow it. The Buddha has no upholding or breaking of precepts; the nature of the mind is originally empty, neither defiled nor pure. All dharmas have no cultivation or realization, no cause and no effect. The Buddha does not uphold precepts, the Buddha does not cultivate goodness, the Buddha does not create evil, the Buddha is not diligent, the Buddha is not lazy. The Buddha is a person without action. As long as there is an attached mind to see the Buddha, it is not allowed. The Buddha is not the image of the Buddha; do not understand the Buddha through the image of the Buddha. If one cannot understand this meaning, at all times and in all places, one does not understand one's own original mind. If one does not see one's nature, at all times, wanting to do the thought of non-action is a great sinner, a foolish person, falling into a state of undifferentiated emptiness (a state of emptiness without good or bad consequences), confused and muddled like a drunken person, unable to distinguish between good and bad. If one wants to cultivate the dharma of non-action, one must first see one's nature, and then cease clinging and thinking. If one does not see one's nature, wanting to attain the Buddha-way is absolutely impossible. Someone denies cause and effect, recklessly commits evil deeds, and falsely claims that everything is empty, so there is no fault in doing evil. Such a person will fall into the darkness of Avici Hell (the most painful hell in Buddhism). --------------------------------------------------------------------------------
Chinese
狱。永无出期。若是智人。不应作如是见解。 问曰。既若施为运动。一切时中。皆是本心。色身无常之时。云何不见本心。答曰。本心常现前。汝自不见。 问曰。心既见在。何故不见。师云。汝曾作梦否。答。曾作梦。问曰。汝作梦之时。是汝本身否。答。是本身。又问。汝言语施为运动。与汝别不别。答。不别。师云。既若不别。即是此身是汝本法身。即此法身是汝本心。此心从无始旷大劫来。与如今不别。未曾有生死。不生不灭。不增不减。不垢不净。不好不恶。不来不去。亦无是非。亦无男女相。亦无僧俗老少。无圣无凡。亦无佛亦无众生。亦无修证。亦无因果。亦无筋力。亦无相貌。犹如虚空。取不得舍不得。山河石壁不能为碍。出没往来自在神通。透五蕴山。渡生死河。一切业拘此法身不得。此心微妙难见。此心不同色心。此心是人皆欲得见。于此光明中。运手动足者。如恒河沙。及于问着。总道不得。犹如木人相似。总是自己受用。因何不识。佛言。一切众生尽是迷人。因此作业。堕生死河。欲出还没。只为不见性。众生若不迷。因何问着其中事。无有一人得会者。自家运手动足。因何不识。故知圣人语不错。迷人自不会晓。故知此难明。唯佛一人能会此法。余人天及众生等尽不明了。 现代汉语译本： 地狱，永无出头之日。若是聪明人，不应有这样的见解。 问：既然一切施为运动，都是本心的作用，那么色身坏灭的时候，为什么见不到本心呢？答：本心常常显现在眼前，是你自己看不见。 问：心既然存在，为什么看不见呢？师父说：你曾经做梦吗？答：曾经做梦。问：你做梦的时候，是你本身吗？答：是本身。又问：你言语施为运动，和你是分别的还是不分别的？答：不分别。师父说：既然不分别，那么这个色身就是你的本法身，这个法身就是你的本心。这个心从无始旷大劫以来，和现在没有分别，未曾有生死，不生不灭，不增不减，不垢不净，不好不坏，不来不去，也没有是非，也没有男女相，也没有僧俗老少，没有圣也没有凡，也没有佛也没有众生，也没有修证，也没有因果，也没有筋力，也没有相貌，犹如虚空，拿不来也舍不去，山河石壁不能阻碍它，出没往来自在神通，能穿透五蕴山，渡过生死河，一切业力都束缚不了这个法身。这个心微妙难以见到，这个心不同于色心。这个心是人人都想见到的，在这光明中，运手动足的人，多如恒河沙数，及至问到，总说不明白，犹如木头人一样。总是自己受用，为什么不认识呢？佛说：一切众生都是迷惑的人，因此造业，堕入生死河，想要出来又沉没下去，只因为不见自性。众生如果不迷惑，为什么问到其中的事，没有一个人能领会呢？自家运手动足，为什么不认识？所以知道圣人的话没有错，迷惑的人自己不会明白。所以知道这个难以明白，只有佛一人能领会这个法，其余人天及众生等都不明白。
English
English version: Hell, with no hope of release. If one is wise, one should not hold such views. Question: Since all actions and movements are the function of the original mind, why is the original mind not seen when the physical body decays? Answer: The original mind is always present, but you yourself do not see it. Question: Since the mind exists, why is it not seen? The Master said: Have you ever dreamed? Answer: I have dreamed. Question: When you dream, is that your very self? Answer: It is my self. Again, question: Are your speech, actions, and movements separate from you or not? Answer: Not separate. The Master said: Since they are not separate, then this physical body is your original Dharmakaya (Dharmakaya: the body of the Dharma), and this Dharmakaya is your original mind. This mind, from beginningless, vast kalpas (kalpas: an immense period of time), is no different from now; it has never had birth or death, it neither arises nor ceases, neither increases nor decreases, neither is defiled nor pure, neither good nor bad, neither comes nor goes, and has no right or wrong, no male or female characteristics, no monastic or lay, old or young, no saint or ordinary person, no Buddha or sentient being, no cultivation or realization, no cause or effect, no physical strength, no appearance; it is like empty space, cannot be grasped or discarded, mountains and stone walls cannot obstruct it, it freely manifests and withdraws with supernatural powers, penetrates the mountain of the five skandhas (skandhas: the five aggregates of existence), crosses the river of birth and death, and all karma cannot bind this Dharmakaya. This mind is subtle and difficult to see, this mind is different from the mind of form. This mind is what everyone wants to see. Those who move their hands and feet in this light are as numerous as the sands of the Ganges, and when asked about it, they cannot explain it, like wooden puppets. It is always one's own use, why not recognize it? The Buddha said: All sentient beings are deluded people, therefore they create karma, fall into the river of birth and death, wanting to get out but sinking again, only because they do not see their own nature. If sentient beings were not deluded, why is it that when asked about these things, no one can understand? One's own hands and feet move, why not recognize it? Therefore, know that the words of the sages are not wrong, deluded people themselves do not understand. Therefore, know that this is difficult to understand, only the Buddha alone can understand this Dharma, the rest of humans, devas (devas: gods), and sentient beings do not understand. --------------------------------------------------------------------------------
Chinese
若智慧明了此心。方名法性。亦名解脱。生死不拘。一切法拘他不得。是名大自在王如来。亦名不思议。亦名圣体。亦名长生不死。亦名大仙。名虽不同。体即是一。圣人种种分别。皆不离自心。心量广大。应用无穷。应眼见色。应耳闻声。应鼻嗅香。应舌知味。乃至施为运动。皆是自心。一切时中。但有语言。即是自心。故云。如来色无尽。智慧亦复然。色无尽是自心。心识善能分别一切。乃至施为运用。皆是智慧。心无形相。智慧亦无尽。故云。如来色无尽。智慧亦复然。四大色身即是烦恼。色身即有生灭。法身常住。而无所住。如来法身常不变异。故经云。众生应知。佛性本自有之。迦叶只是悟得本性。本性即是心。心即是性。即此同诸佛心。前佛后佛只传此心。除此心外。无佛可得。颠倒众生。不知自心是佛。向外驰求。终日忙忙。念佛礼佛。佛在何处。不应作如是等见。但识自心。心外更无别佛。经云。凡所有相皆是虚妄。又云。所在之处即为有佛。自心是佛。不应将佛礼佛。但是有佛及菩萨相貌。忽尔现前。亦切不用礼敬。我心空寂。本无如是相貌。若取相即是魔。尽落邪道。若是幻从心起。即不用礼。礼者不知。知者不礼。礼被魔摄。恐学人不知。故作是辨。诸佛如来本性体上。都无如是相貌。切须在 意。但有异境界。切不用采括。亦莫生怕怖。不要疑惑。我心本来清净。何处有如许相貌。乃至天龙夜叉鬼神帝释梵王等相。亦不用心生敬重。亦莫怕惧。我心本来空寂。一切相貌皆是妄相。但莫取相。若起佛见法见。及佛菩萨等相貌而生敬重。自堕众生位中。若欲直会。但莫取一切相即得。更无别语。都无定实。幻无定相。是无常法。但不取相。合他圣意。故经云。离一切相。即名诸佛。 问曰。因何不得礼佛菩萨等。答曰。天魔波旬阿修罗示见神通。皆作得菩萨相貌。种种变化。皆是外道。总不是佛。佛是自心。莫错礼拜。佛是西国语。此土云觉性。觉者灵觉。应机接物。扬眉瞬目。运手动足。皆是自己灵觉之性。性即是心。心即是佛。佛即是道。道即是禅。禅之一字。非凡圣所测。直见本性。名之为禅。若不见本性。即非禅也。假使说得千经万论。若不见本性。只是凡夫。非是佛法。至道幽深。不可话会。典教凭何所及。但见本性。一字不识亦得。见性即是佛。圣体本来清净。无有杂秽。所有言说皆是圣人。从心起用。用体本来空名。言尚不及。十二部经凭何得及。道本圆成。不用修证。道非声色。微妙难见。如人饮水冷暖自知。不可向人说也。唯有如来能知。余人天等类。都不觉知。凡夫智不及。所以 现代汉语译本： 注意：虽然有不同的境界出现，都不要去采纳或搜集，也不要害怕。不要疑惑，我的心本来就是清净的，哪里会有这么多的相貌？乃至天龙（Nāga，佛教护法神）夜叉（Yaksa，一种鬼神）鬼神帝释（Indra，众神之王）梵王（Brahmā，创造之神）等等的形象，也不要用心生起敬重，也不要害怕。我的心本来就是空寂的，一切相貌都是虚妄的。只要不执着于这些相貌。如果生起佛见、法见，以及对佛菩萨等相貌产生敬重，就会自甘堕落到众生的位置。如果想要直接领会，只要不执着于一切相貌就可以了，没有其他的话语。一切都没有固定的实体，幻象没有固定的相貌，是无常的。只要不执着于相貌，就符合圣人的心意。所以经书上说：‘离开一切相，就叫做诸佛。’ 问：为什么不能礼拜佛菩萨等？ 答：天魔波旬（Mara，佛教中的魔王）阿修罗（Asura，一种好战的神）显示神通，都可以变化成菩萨的相貌，种种变化都是外道，都不是佛。佛是自己的心，不要错误地礼拜。佛是西国（印度）的语言，在这里叫做觉性。觉就是灵觉，能够根据情况接应事物，扬眉、眨眼、运用手脚，都是自己灵觉的本性。本性就是心，心就是佛，佛就是道，道就是禅。禅这个字，不是凡人和圣人所能测度的，直接见到本性，就叫做禅。如果见不到本性，就不是禅。即使能说出千经万论，如果见不到本性，也只是凡夫，不是佛法。至道幽深，不可用言语表达，经典教义凭什么能够达到？只要见到本性，即使一个字也不认识也可以。见性就是佛，圣体的本来面目是清净的，没有杂秽。所有言语都是圣人从心中生起的作用，作用的本体本来就是空，言语尚且不能表达，十二部经凭什么能够表达？道本来就是圆满成就的，不用修行证悟。道不是声音和形象，微妙难以见到，就像人喝水，冷暖自己知道，不能向别人说。只有如来（Tathāgata，佛的称号）能够知道，其他的人天等类都不能觉知，凡夫的智慧达不到，所以。