Chinese
佛道真难识。萨埵是凡夫。众生要见性。敬佛莫心孤。 世间善知识。言论法细粗。顿悟心平等。 中间有相除。 依般若波罗蜜多故。 般若言智慧。波罗无所依。心空性广大。内外尽无为。 性空无碍辩。三界达人稀。大见明大法。 皆赞不思议。 心无挂碍。 解脱心无阂。意若太虚空。四维无一物。上下悉皆同。 来往心自在。人法不相逢。访道不见物。 任运出烦笼。 无挂碍故无有恐怖。 生死心恐怖。无为性自安。境忘心亦灭。性海湛然宽。 三身归净土。八识离因缘。六通随实相。 复本却还源。 远离一切颠倒梦想。 二边纯莫立。中道勿心修。见性生死尽。菩提无所求。 身外觅真佛。颠倒一生休。静坐身安乐。 无为果自周。 究竟涅槃。 究竟无生性。清净是涅槃。凡夫莫测圣。未到即应难。 有学却无学。佛智转深玄。要会无心理。 莫着息心源。 三世诸佛。 过去非言实。未来不为真。现在菩提子。无法号玄门。 三身同归一。一性遍含身。达理非三世。 一法得无因。 依般若波罗蜜多故得阿耨多罗三藐三菩提。 佛智深难测。慧解广无边。无上心正遍。慈光满 现代汉语译本 关。十地三乘法。 众圣测他难。 菩提萨埵（Bodhisattva，指追求觉悟的众生）。 佛道真难识。萨埵（Sattva，指有情）是凡夫。众生要见性。敬佛莫心孤。 世间善知识。言论法细粗。顿悟心平等。 中间有相除。 依般若波罗蜜多（Prajnaparamita，指般若智慧的完成）故。 般若（Prajna，指智慧）言智慧。波罗（Para，指彼岸）无所依。心空性广大。内外尽无为。 性空无碍辩。三界达人稀。大见明大法。 皆赞不思议。 心无挂碍。 解脱心无阂。意若太虚空。四维无一物。上下悉皆同。 来往心自在。人法不相逢。访道不见物。 任运出烦笼。 无挂碍故无有恐怖。 生死心恐怖。无为性自安。境忘心亦灭。性海湛然宽。 三身归净土。八识离因缘。六通随实相。 复本却还源。 远离一切颠倒梦想。 二边纯莫立。中道勿心修。见性生死尽。菩提无所求。 身外觅真佛。颠倒一生休。身安乐。 无为果自周。 究竟涅槃（Nirvana，指解脱）。 究竟无生性。清净是涅槃（Nirvana，指解脱）。凡夫莫测圣。未到即应难。 有学却无学。佛智转深玄。要会无心理。 莫着息心源。 三世诸佛。 过去非言实。未来不为真。现在菩提子。无法号玄门。 三身同归一。一性遍含身。达理非三世。 一法得无因。 依般若波罗蜜多（Prajnaparamita，指般若智慧的完成）故得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，指无上正等正觉）。 佛智深难测。慧解广无边。无上心正遍。慈光满
English
English version Gate. The Dharma of the Ten Grounds and Three Vehicles. It's difficult for all the sages to fathom. Bodhisattva (Bodhisattva, meaning a being who seeks enlightenment). The Buddha's path is truly difficult to recognize. A Sattva (Sattva, meaning a sentient being) is an ordinary person. Sentient beings need to see their nature. Respect the Buddha and don't let your heart be lonely. The world's good teachers. Their discussions of the Dharma are detailed and broad. Sudden enlightenment brings equality of mind. There is elimination in between. Relying on Prajnaparamita (Prajnaparamita, meaning the perfection of wisdom). Prajna (Prajna, meaning wisdom) means wisdom. Para (Para, meaning the other shore) has nothing to rely on. The mind is empty and the nature is vast. Inside and outside are entirely non-doing. The nature of emptiness is unobstructed eloquence. Few in the Three Realms understand this. Great vision illuminates the great Dharma. All praise the inconceivable. The mind is without hindrance. Liberation is a mind without obstruction. The intention is like the great void. In the four directions there is not a single thing. Above and below are all the same. Coming and going, the mind is free. People and Dharma do not meet. Visiting the Way, one does not see things. Letting go naturally from the cage of afflictions. Without hindrance, therefore there is no fear. The mind of birth and death is fearful. Non-doing is naturally peaceful. When the environment is forgotten, the mind also ceases. The sea of nature is vast and serene. The Three Bodies return to the Pure Land. The Eight Consciousnesses are separated from causes and conditions. The Six Supernatural Powers follow the true form. Returning to the original and going back to the source. Away from all inverted dreams. Do not establish either extreme. Do not cultivate the Middle Way with the mind. Seeing the nature ends birth and death. Bodhi has nothing to seek. Seeking the true Buddha outside the body. Inverting this ends a lifetime. The body is peaceful and happy. The fruit of non-doing is naturally complete. Ultimately Nirvana (Nirvana, meaning liberation). Ultimately, the nature of non-birth. Purity is Nirvana (Nirvana, meaning liberation). Ordinary people cannot fathom the sages. If you haven't arrived, you should find it difficult. There is learning and then no learning. The Buddha's wisdom becomes profoundly mysterious. To understand, there is no mind to understand. Do not cling to the source of ceasing the mind. The Buddhas of the Three Times. The past is not truly spoken. The future is not for truth. The present is the Bodhi seed. No Dharma is called the Mysterious Gate. The Three Bodies return to oneness. One nature pervades the body. Understanding the principle is not the Three Times. One Dharma obtains no cause. Relying on Prajnaparamita (Prajnaparamita, meaning the perfection of wisdom), one obtains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning unsurpassed, complete, and perfect enlightenment). The Buddha's wisdom is deep and difficult to measure. Wisdom and understanding are vast and boundless. The unsurpassed mind is right and pervasive. Compassionate light fills -------------------------------------------------------------------------------- 大千。
Chinese
寂灭心中巧。建立万余般。菩萨多方便。 普救为人天。 故知般若波罗蜜多是大神咒是大明咒。 般若为神咒。能除五蕴疑。烦恼皆断尽。清净自分离。 四智波无尽。八识有神威。心灯明法界。 即此是菩提。 是无上咒。 无上称最胜。拔济为群迷。摩诃三界主。愿广起慈悲。 能顺众生意。随流引化迷。人人起彼岸。 由我不由伊。 是无等等咒。 佛道成千圣。法力更无过。真空灭诸有。示现化身多。 来为众生苦。去为世间魔。劫石皆归尽。 唯我在娑婆。 能除一切苦真实不虚。 佛愿慈心广。世世度众生。弘法谈真理。普劝急修行。 回心见实相。苦尽见无生。永息三恶道。 坦荡乐里里。 故说般若波罗蜜多咒。 故说真如理。未悟速心回。六贼十恶灭。魔山合底摧。 神咒除三毒。心花五叶开。果熟根盘结。 步步见如来。 即说咒曰羯谛羯谛波罗羯谛波罗僧羯谛菩提萨婆诃。 羯谛本宗纲。扶机建法幢。如来最尊胜。凡心莫等量。 无边无中际。无短亦无长。般若波罗蜜。 万代古今常。 摩诃般若波罗蜜多心经。 第二门破相论 问曰。若复有人。志求佛道。当修何法。最为省要。答曰。唯观心一法。总摄诸 法。最为省要。 问曰。何一法能摄诸法。答。心者万法之根本。一切诸法唯心所生。若能了心。则万法俱备。犹如大树所有枝条及诸花果。皆悉依根而始生。及伐树去根而必死。若了心修道。则省力而易成。不了心而修道。则费功而无益。故知一切善恶皆由自心。心外别求。终无是处。 问。云何观心称之为了。答。菩萨摩诃萨。行深般若波罗蜜多时。了四大五阴本空无我。了见自心起用有二种差别。云何为二。一者净心。二者染心。此二种心法界自然。本来俱有。虽离假缘。合互相待。净心恒乐善因。染体常思恶业。若不受所染。则称之为圣。遂能远离诸苦。证涅槃乐。若随染心造业。受其缠覆。则名之为凡。沉沦三界。受种种苦。何以故。由彼染心障真如体故。十地经云。众生身中。有金刚佛性。犹如日轮体明圆满广大无边。只为五阴重云覆。如瓶内灯光不能显现。又涅槃经云。一切众生悉有佛性。无明覆故。不得解脱。佛性者即觉性也。但自觉觉他。觉智明了。则名解脱。故知一切诸善以觉为根。因其觉根。遂能显现诸功德树。涅槃之果。因此而成。如是观心。可名为了。 问。上说真如佛性一切功德因觉为根。未审无明之心以何为根。答。无明之心。虽有八万四千烦恼情欲及恒河沙众恶 现代汉语译本 法，最为简要。 问：用一种方法如何能够涵盖所有法？答：心是万法的根本。一切诸法都由心所生。如果能够明了心，那么万法就都具备了。就像大树的所有枝条以及各种花果，都依靠树根而生长。砍伐树木去掉树根就一定会死。如果明了心而修道，那么就能省力而容易成功。不明白心而修道，那么就会费力而没有益处。所以要知道一切善恶都源于自己的心，在心外别处寻求，终究是没有的。 问：如何观心才能称之为明了？答：菩萨摩诃萨（梵文：Bodhisattva Mahāsattva，伟大的菩萨）在进行甚深般若波罗蜜多（梵文：Prajñāpāramitā，通过智慧到达彼岸）时，明了四大（地、水、火、风）五蕴（色、受、想、行、识）本空无我，明了见到自心起作用有两种差别。哪两种呢？一是净心，二是染心。这两种心在法界（梵文：Dharmadhātu，宇宙万有）中自然存在，本来就具有。虽然离开假借的因缘，但互相依存。净心总是乐于行善，染心总是想着恶业。如果不被污染，就称之为圣人，于是能够远离诸苦，证得涅槃（梵文：Nirvana，寂灭）之乐。如果随着染心造业，受到它的缠绕覆盖，那么就称之为凡人，沉沦于三界（欲界、色界、无色界），遭受种种痛苦。为什么呢？因为那染心障碍了真如（梵文：Tathātā，事物的真实本性）之体。 《十地经》（梵文：Daśabhūmika Sūtra）说：众生身中，有金刚佛性（梵文：Buddha-dhātu，成佛的潜能），犹如太阳的本体光明圆满广大无边，只因为五蕴的重重乌云覆盖，就像瓶子里的灯光不能显现。又《涅槃经》（梵文：Nirvana Sutra）说：一切众生都有佛性，因为无明（梵文：Avidyā，对事物真相的迷惑）覆盖的缘故，不能得到解脱。佛性就是觉性。只要自觉觉他，觉悟的智慧明了，就叫做解脱。所以要知道一切诸善以觉悟为根本，因为有觉悟的根本，才能显现各种功德树，涅槃的果实因此而成就。这样观心，可以称之为明了。 问：上面说真如佛性一切功德因觉悟为根本，不知道无明之心以什么为根本？答：无明之心，虽有八万四千烦恼情欲以及恒河沙数般的恶行
English
English version The Dharma. It is the most essential. Question: How can one Dharma encompass all Dharmas? Answer: The mind is the root of all Dharmas. All Dharmas arise from the mind. If one can understand the mind, then all Dharmas are complete. It is like all the branches, flowers, and fruits of a large tree, which all depend on the root to grow. Cutting down a tree and removing the root will surely lead to its death. If one understands the mind and cultivates the path, then it will be effortless and easy to succeed. If one does not understand the mind and cultivates the path, then it will be laborious and without benefit. Therefore, know that all good and evil arise from one's own mind. Seeking outside the mind will ultimately lead nowhere. Question: How does one contemplate the mind to be called understanding? Answer: When a Bodhisattva Mahāsattva (Great Bodhisattva) practices profound Prajñāpāramitā (Perfection of Wisdom), he understands that the four elements (earth, water, fire, wind) and five skandhas (form, feeling, perception, mental formations, consciousness) are fundamentally empty and without self. He clearly sees that the functioning of his own mind has two kinds of differences. What are the two? One is the pure mind, and the other is the defiled mind. These two kinds of minds exist naturally in the Dharmadhātu (Realm of Dharma), and are inherently present. Although they are separate from false conditions, they depend on each other. The pure mind is always happy to do good deeds, while the defiled mind constantly thinks of evil karma. If one is not affected by defilement, then he is called a sage, and he can then be free from all suffering and attain the bliss of Nirvana. If one follows the defiled mind and creates karma, and is entangled and covered by it, then he is called a mortal, sinking into the three realms (desire realm, form realm, formless realm), and suffering all kinds of pain. Why? Because that defiled mind obstructs the essence of Tathātā (Suchness). The Daśabhūmika Sūtra (Ten Stages Sutra) says: In the body of sentient beings, there is the Vajra Buddha-dhātu (Diamond Buddha-nature), like the sun's body, bright, complete, vast, and boundless, only covered by the heavy clouds of the five skandhas, like the light of a lamp inside a bottle that cannot be revealed. Also, the Nirvana Sutra says: All sentient beings have Buddha-nature, but because of Avidyā (ignorance) covering it, they cannot be liberated. Buddha-nature is the nature of awakening. As long as one is self-aware and makes others aware, and the wisdom of awakening is clear, it is called liberation. Therefore, know that all good deeds are rooted in awakening, and because of the root of awakening, various trees of merit can be manifested, and the fruit of Nirvana can be achieved. Contemplating the mind in this way can be called understanding. Question: Above, it is said that the true nature of Buddha, all merits, and virtues are rooted in awakening. I wonder what the root of the mind of Avidyā (ignorance) is? Answer: The mind of Avidyā, although it has eighty-four thousand afflictions, desires, and as many evil deeds as the sands of the Ganges River --------------------------------------------------------------------------------
Chinese
。皆因三毒。以为根本。其三毒者。即贪嗔痴是也。此三毒心。自能具足一切诸恶。犹如大树。根虽是一。所生枝叶其数无边。彼三毒根。一一根中。生诸恶业。百千万亿。倍过于前。不可为喻。如是三毒心。于本体中。应现六根。亦名六贼。即六识也。由此六识出入诸根。贪着万境。能成恶业。障真如体。故名六贼。众生由此三毒六贼。惑乱身心。沉没生死。轮回六趣。受诸苦恼。犹如江河。因少泉源。涓流不绝。乃能弥漫。波涛万里。若复有人断其本源。即众流皆息。求解脱者。能转三毒为三聚净戒。转六贼为六波罗蜜。自然永离一切苦海。 问。六趣三界广大无边。若唯观心。何由免无穷之苦。答。三界业报唯心所生。本若无心。于三界中。即出三界。其三界者。即三毒也。贪为欲界。嗔为色界。痴为无色界。故名三界。由此三毒。造业轻重。受报不同。分归六处。故名六趣。 问。云何轻重分之为六。答。众生不了正因。迷心修善。未免三界。生三轻趣。云何三轻趣。所谓迷修十善。妄求快乐。未免贪界。生于天趣。迷持五戒。妄起爱憎。未免嗔界。生于人趣。迷执有为。信邪求福。未免痴界。生阿修罗趣。如是三类。名三轻趣。云何三重趣。所谓纵三毒心。唯造恶业。堕三重趣。若贪业重者。 现代汉语译本：这一切都是因为贪、嗔、痴这三种毒素，以它们为根本。这三种毒素就是贪婪、嗔恨和愚痴。这三种毒心，自身就能具备一切恶行，犹如一棵大树，树根虽然只有一个，但所生出的枝叶却数不胜数。这三种毒根，每一根中，都能生出各种恶业，成百上千亿，比之前的还要多，无法用比喻来形容。像这样的三种毒心，在本体中，应现出六根，也叫做六贼，也就是六识。由于这六识出入于各种根，贪恋执着于各种境界，就能成就恶业，障碍真如本体，所以叫做六贼。众生因为这三种毒素和六个贼，迷惑扰乱身心，沉溺于生死轮回，在六道中受各种苦恼，犹如江河，因为少量的泉源，涓涓细流不断绝，就能弥漫开来，波涛万里。如果有人断绝了它的根本源头，那么所有的水流都会停止。想要解脱的人，能够将三种毒素转变为三种聚净戒，将六个贼转变为六波罗蜜（Six Paramitas），自然就能永远脱离一切苦海。 问：六趣（Six Realms）三界（Three Realms）广大无边，如果只观心，怎么能免除无穷的痛苦？答：三界的业报都是由心所生。如果原本没有心，在三界中，就等于超出了三界。这三界就是三种毒素。贪是欲界（Desire Realm），嗔是色界（Form Realm），痴是无色界（Formless Realm），所以叫做三界。由于这三种毒素，造作的业有轻有重，所受的果报也不同，分别归于六个去处，所以叫做六趣。 问：怎么区分轻重，分为六个去处？答：众生不明白正确的因，迷惑于心而修善，仍然无法免除三界，会生于三种轻的去处。什么是三种轻的去处？就是迷惑地修十善，妄求快乐，无法免除贪欲，就会生于天趣（Heavenly Realm）。迷惑地持五戒，妄起爱憎，无法免除嗔恨，就会生于人趣（Human Realm）。迷惑地执着于有为法，相信邪说而求福，无法免除愚痴，就会生于阿修罗趣（Asura Realm）。这三种情况，叫做三种轻的去处。什么是三种重的去处？就是放纵三种毒心，只造作恶业，就会堕入三种重的去处。如果贪业很重，