English
English version: Note: Although different realms may appear, do not adopt or collect them, nor be afraid. Do not doubt, for my mind is originally pure; where could there be so many appearances? Even the forms of Nāgas (dragons, protectors of Buddhism), Yaksas (a type of spirit), ghosts, deities like Indra (king of gods), and Brahmā (creator god), etc., do not generate respect or fear in your mind. My mind is originally empty and still; all appearances are illusory. Just do not cling to appearances. If you give rise to the view of Buddha, the view of Dharma, and generate respect for the appearances of Buddhas and Bodhisattvas, you will fall into the position of sentient beings. If you wish to directly understand, just do not cling to any appearances, and that is all. There is nothing fixed or real; illusions have no fixed form and are impermanent. Just do not cling to appearances, and you will be in accord with the intention of the sages. Therefore, the scripture says: 'To be free from all appearances is to be called all Buddhas.' Question: Why should we not worship Buddhas and Bodhisattvas, etc.? Answer: The demon king Mara (the demon king in Buddhism) and Asuras (a type of warring deity) can display supernatural powers and transform into the appearances of Bodhisattvas. All these transformations are external paths and are not Buddhas. Buddha is your own mind; do not worship wrongly. 'Buddha' is a word from the Western Country (India); in this land, it is called 'awakened nature.' 'Awakened' means spiritual awareness, responding to things according to circumstances, raising eyebrows, blinking eyes, moving hands and feet—all are the functions of your own spiritual awareness. This nature is the mind, the mind is the Buddha, the Buddha is the Dao, and the Dao is Chan (Zen). The word 'Chan' cannot be fathomed by ordinary people or sages. Directly seeing one's own nature is called Chan. If you do not see your own nature, it is not Chan. Even if you can speak of thousands of scriptures and treatises, if you do not see your own nature, you are just an ordinary person, not the Buddha Dharma. The ultimate Dao is profound and cannot be expressed in words; how can scriptures and teachings reach it? Just see your own nature, and even if you do not recognize a single word, it is fine. Seeing your nature is seeing the Buddha. The original nature of the sacred body is pure, without impurities. All words spoken are the functions arising from the mind of the sages. The essence of these functions is originally empty; words cannot even reach it, so how can the twelve divisions of scriptures reach it? The Dao is originally complete and does not need cultivation or realization. The Dao is not sound or form; it is subtle and difficult to see. It is like a person drinking water, knowing the temperature for themselves, which cannot be told to others. Only the Tathāgata (title of the Buddha) can know it; other beings, such as humans and gods, do not perceive it. The wisdom of ordinary people is insufficient, therefore... --------------------------------------------------------------------------------
Chinese
有执相。不了自心本来空寂。妄执相及一切法。即堕外道。若知诸法从心生。不应有执。执即不知。若见本性。十二部经总是闲文字。千经万论只是明心。言下契会。教将何用。至理绝言。教是言词。实不是道。道本无言。言说是妄。若夜梦见楼阁宫殿象马之属。及树木丛林池亭。如是等相。不得起一念乐着。尽是托生之处。切须在意。临终之时。不得取相。即得除障。疑心瞥起。即被魔摄。法身本来清净无受。只缘迷故。不觉不知。因兹故妄受报。所以有乐着不得自在。只今若悟得。本来身心。即不染习。若从圣入凡。示现种种杂类等。自为众生。故圣人逆顺皆得自在。一切业拘他不得。圣成久矣。有大威德。一切品类业。被他圣人转。天堂地狱。无奈他何。凡夫神识昏昧。不同圣人内外明彻。若有疑即不作。作即流浪生死。后悔无相救处。贫穷困苦皆从妄想生。若了是心。递相劝勉。但无作而作。即入如来知见。初发心人神识总不定。若梦中频见异境。辄不用疑。皆是自心起故。不从外来。梦若见光明出现过于日轮。即余习顿尽。法界性见。若有此事。即是成道之因。唯可自知。不可向人说。或静园林中。行住坐卧。眼见光明。或大或小。莫与人说。亦不得取。亦是自性光明。或静暗中。行住坐卧。眼见光明。与 现代汉语译本： 若有人执着于外相，就不能了解自心本来的空寂。如果虚妄地执着于外相以及一切法，就会堕入外道。如果知道一切法都是从心而生，就不应该有所执着。执着就是不了解。如果见到本性，那么十二部经都只是闲置的文字，千经万论只是为了阐明心性。如果当下就能领悟契合，那么教义又有什么用呢？至高的道理是无法用言语表达的，教义只是言语文字，实际上并不是道。道本来就没有言语，言语说是虚妄的。如果在夜里梦见楼阁宫殿、象马之类，以及树木丛林、池塘亭榭，像这样的景象，都不要生起一念的喜爱和执着，这些都是将要托生的地方，一定要注意。临终的时候，不要执取外相，这样就能消除业障。如果稍微生起疑心，就会被魔所控制。法身本来清净，没有感受，只是因为迷惑的缘故，不觉不知，因此虚妄地承受果报，所以才会有喜爱执着而不得自在。如果现在就能领悟到本来的身心，就不会被习气所污染。如果从圣人的境界进入凡人的世界，示现种种杂类等，都是为了度化众生。所以圣人顺境逆境都能自在。一切业力都束缚不了他。圣人成就已经很久了，具有大威德。一切品类的业力，都会被圣人所转化，天堂地狱也奈何不了他。凡夫的神识昏昧，不同于圣人内外明彻。如果有疑惑就不要做，做了就会流浪生死，后悔也无济于事。贫穷困苦都是从妄想中产生。如果了解了这个心，互相劝勉，只要做到无作而作，就能进入如来的知见。初发心的人神识总是不稳定，如果在梦中频繁见到奇异的景象，都不要怀疑，都是自心所起，不是从外面来的。梦中如果见到光明出现，胜过太阳的光芒，那么余习就会立刻消除，法界之性就会显现。如果有这样的事情，就是成道的因缘，只能自己知道，不能向别人说。或者在安静的园林中，行走、站立、坐卧，眼睛见到光明，或大或小，都不要对别人说，也不要执取，这也是自性的光明。或者在安静黑暗中，行走、站立、坐卧，眼睛见到光明，与
English
English version: If one clings to appearances, one will not understand that one's own mind is originally empty and tranquil. If one falsely clings to appearances and all dharmas, one will fall into external paths. If one knows that all dharmas arise from the mind, one should not have attachments. Attachment is not understanding. If one sees one's original nature, then the twelve divisions of scriptures are all just idle words, and thousands of scriptures and treatises only clarify the mind. If one immediately understands and accords with it, what use is there for teachings? The ultimate truth is beyond words. Teachings are just words and phrases, and are not actually the Tao. The Tao is originally without words, and speaking is false. If one dreams at night of seeing pavilions, palaces, elephants, horses, and the like, as well as trees, forests, ponds, and pavilions, one must not give rise to a single thought of pleasure or attachment to such appearances. These are all places where one will be reborn, so one must pay attention. At the time of death, one must not grasp at appearances, and then one will be able to remove obstacles. If a doubt arises even for a moment, one will be taken over by demons. The Dharmakaya is originally pure and without reception, but because of delusion, one is unaware and does not know, and therefore falsely receives retribution, which is why one has pleasure and attachment and is not free. If one now awakens to one's original body and mind, one will not be stained by habits. If one enters the world of mortals from the state of a sage, manifesting various kinds of beings, it is all for the sake of saving sentient beings. Therefore, sages are free in both favorable and unfavorable circumstances. All karma cannot bind them. Sages have been enlightened for a long time and have great power and virtue. All kinds of karma are transformed by the sages, and neither heaven nor hell can do anything to them. The consciousness of ordinary people is dim and ignorant, unlike the sages who are clear both internally and externally. If there is doubt, do not act; if you act, you will wander in birth and death, and there will be no way to save yourself from regret. Poverty and suffering all arise from delusion. If one understands this mind, one should encourage each other, and if one acts without acting, one will enter the knowledge and vision of the Tathagata. The consciousness of those who have just begun to cultivate is always unstable. If one frequently sees strange scenes in dreams, one should not doubt them, as they all arise from one's own mind and do not come from outside. If one sees light appearing in a dream, surpassing the light of the sun, then the remaining habits will be immediately exhausted, and the nature of the Dharmadhatu will be revealed. If this happens, it is a cause for enlightenment, and one can only know it oneself and cannot tell others. Or in a quiet garden, walking, standing, sitting, or lying down, one's eyes see light, whether large or small, one must not tell others, nor should one grasp at it, as it is also the light of one's own nature. Or in quiet darkness, walking, standing, sitting, or lying down, one's eyes see light, and --------------------------------------------------------------------------------
Chinese
昼无异。不得怪。并是自心欲明显。或夜梦中。见星月分明。亦自心诸缘欲息。亦不得向人说。梦若昏昏。犹如阴暗中行。亦是自心烦恼障重。亦可自知。若见本性。不用读经念佛。广学多知无益。神识转昏。设教只为标心。若识心。何用看教。若从凡入圣。即须息业养神随分过日。若多嗔恚。令性转与道相违。自赚无益。圣人于生死中自在。出没隐显不定。一切业拘他不得。圣人破邪魔。一切众生但见本性。余习顿灭。神识不昧。须是直下便会。只在如今。欲真会道。莫执一切法。息业养神。余习亦尽。自然明白。不假用功。外道不会佛意。用功最多。违背圣意。终日区区念佛转经。昏于神性。不免轮回。佛是闲人。何用区区广求名利。后时何用。但不见性人。读经念佛。长学精进。六时行道。长坐不卧。广学多闻。以为佛法。此等众生。尽是谤佛法人。前佛后佛只言见性。诸行无常。若不见性。妄言我得阿耨菩提。此是大罪人。十大弟子中。阿难多闻第一。于佛无识。只学多闻。二乘外道皆无识佛。识数修证。堕在因果。是众生报。不免生死。违背佛意。即是谤佛众生。杀却无罪过。经云。阐提人不生信心。杀却无罪过。若有信心。此人是佛位人。若不见性。即不用取次谤他良善。自赚无益。善恶历然。因果分明 。天堂地狱只在眼前。愚人不信。现堕黑暗地狱中。亦不觉不知。只缘业重故。所以不信。譬如无目人不信道有光明。纵向伊说亦不信。只缘盲故。凭何辨得日光。愚人亦复如是。现今堕畜生杂类。诞在贫穷下贱。求生不得。求死不得。虽受是苦。直问着亦言。我今快乐。不异天堂。故知一切众生。生处为乐。亦不觉不知。如斯恶人。只缘业障重故。所以不能发信心者。不自由他也。若见自心是佛。不在剃除鬓发。白衣亦是佛。若不见性。剃除须发亦是外道。 问曰。白衣有妻子。淫欲不除。凭何得成佛。答曰。只言见性。不言淫欲。只为不见性。但得见性。淫欲本来空。寂不假断除。亦不乐着。何以故。性本清净故。虽处在五蕴色身中。其性本来清净。染污不得。法身本来无受。无饥无渴。无寒无热无病。无因爱。无眷属。无苦乐。无好恶。无短长。无强弱。本来无有一物可得。只缘执有此色身因。即有饥渴寒热瘴病等相。若不执即一任作为。于生死中得大自在。转一切法。与圣人神通自在无碍。无处不安。若心有疑。决定透一切境界不过。不作最好作了。不免轮回生死。若见性。旃陀罗亦得成佛。 问曰。旃陀罗杀生作业。如何得成佛。答曰。只言见性。不言作业。纵作业不同。一切业拘他不得。从 现代汉语译本：天堂和地狱只在一念之间。愚蠢的人不相信这一点，现在堕落在黑暗的地狱中，却仍然毫无察觉。这都是因为业障深重，所以才不相信。比如一个没有眼睛的人，不相信世间有光明。即使你告诉他，他也不会相信，只因为他是盲人，又怎么能分辨出日光呢？愚蠢的人也是这样。现在他们堕落在畜生道，或者各种各样的生命形态中，出生在贫困卑贱的环境里，求生不得，求死不能。即使承受这样的痛苦，你问他，他也会说：‘我现在很快乐，和在天堂没什么两样。’所以要知道，一切众生都以自己所处的环境为乐，却不自觉，也不知道自己身处苦难之中。像这样的恶人，只因为业障深重，所以无法生起信心，这是不由自主的。如果见到自己的本性就是佛，就不在于是否剃除头发。即使是穿白衣的在家居士也是佛。如果不见本性，即使剃除须发，也是外道。 问：在家居士有妻子，淫欲没有断除，凭什么能够成佛？答：我只说见到本性，没说淫欲。只因为没有见到本性，一旦见到本性，淫欲本来就是空寂的，不需要刻意断除，也不会执着于它。为什么呢？因为本性本来就是清净的。即使身处在五蕴（色、受、想、行、识）的色身中，其本性仍然是清净的，不会被染污。法身本来就没有感受，没有饥渴，没有寒冷，没有炎热，没有疾病，没有因爱而生的眷属，没有苦乐，没有好恶，没有长短，没有强弱。本来就没有一样东西可以得到。只因为执着于这个色身，才会有饥渴寒热、疾病等等现象。如果不执着，就可以任运自在，在生死轮回中获得大自在，转化一切法，与圣人一样神通自在，没有阻碍，无处不安。如果心中有疑惑，就一定无法超越一切境界。不作最好，作了最坏，就免不了轮回生死。如果见到本性，即使是旃陀罗（Chandala，印度种姓制度中的贱民）也能成佛。 问：旃陀罗（Chandala）杀生造业，如何能够成佛？答：我只说见到本性，没说造业。即使造的业不同，一切业力也拘束不了他，从