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English version Examine it with this. Clearly knowing that washing the exterior is not what the Buddha taught. Therefore, it uses worldly matters to metaphorize the true essence, subtly explaining the merits of the seven offerings. What are these seven things? First, pure water (clean water); second, burning fire (burning flame); third, zao dou (ancient washing product); fourth, yang zhi (twig used to clean teeth); fifth, clean ashes (clean ashes); sixth, su gao (ghee-based cream); seventh, inner clothing (clothing worn close to the body). These seven things are used to symbolize the seven Dharmas. All sentient beings, through the bathing and adornment of these seven Dharmas, can remove the poisonous mind and the defilements of ignorance. What are these seven Dharmas? First, pure precepts (pure precepts), washing away faults and errors, just as clean water washes away all dust. Second, wisdom (the ability to discern right from wrong), observing the inner and outer, just as burning fire can warm pure water. Third, discrimination (the ability to distinguish), selecting and discarding all evil deeds, just as zao dou can remove dirt and grease. Fourth, truthfulness (sincerity and non-falsity), cutting off all false thoughts, just as yang zhi can eliminate bad breath. Fifth, right faith (correct belief), firmly believing without doubt, just as applying clean ashes to the body can resist wind and cold. Sixth, gentleness (gentle attitude), enduring humiliation and willingly accepting it, just as su gao can moisturize the skin. Seventh, shame and remorse (feeling ashamed of one's mistakes), repenting of all evil deeds, just as inner clothing can cover up ugly forms. The above seven Dharmas are the secret meanings in the scriptures, all spoken for those with the roots and wisdom of the Mahayana, not for those with little wisdom and inferior ordinary people. Therefore, people today are unable to understand and comprehend. I privately see that some shallow-minded people today only know to engage in superficial matters to seek merit, spending a lot of money, harming a lot of aquatic and terrestrial animals, recklessly building Buddha statues and pagodas, wasting the labor of the people, piling up wood and mud, painting blue and drawing red, pouring all their thoughts and strength, harming themselves and deluding others, not understanding the meaning of shame and remorse, how have they ever awakened? Seeing conditioned dharmas, they diligently cling to them, speaking of unconditioned dharmas, they are ignorant and lost as if they were lost. Only greedy for the small favors of the present world, how do they know the great suffering of the future? This kind of study and practice only tires themselves in vain, deviating from the right path and returning to the wrong path, who says they can obtain blessings? As long as one can gather the mind and look inward, perceive and contemplate external things, cut off the three poisons of greed, anger, and ignorance and make them disappear forever, close the six thieves of eyes, ears, nose, tongue, body, and mind and not let them invade, naturally there will be merits like the sands of the Ganges River, all kinds of adornments, countless Dharma gates, each and every one accomplished, transcending the ordinary and attaining sainthood, it is just around the corner. Awakening is in an instant, why wait until white hair. The true Dharma gate is deep and secret, how can it all be stated? It is just a brief description of the method of observing the mind, speaking only a small part of it. -------------------------------------------------------------------------------- 说偈言。 我本求心心自持 求心不得待心知 佛性不从心外得 心生便是罪生时 我本求心不求佛 了知三界空无物 若欲求佛但求心 只这心心心是佛 破相论终 第三门二种入
Chinese
夫入道多途。要而言之。不出二种。一是理入。二是行入。理入者。谓藉教悟宗。深信含生同一真性。俱为客尘妄想所覆。不能显了。若也舍妄归真。凝住壁观。无自无他。凡圣等一。坚住不移。更不随于文教。此即与理冥符。无有分别。寂然无为。名之理入。行入者。谓四行。其余诸行悉入此中。何等四耶。一报冤行。二随缘行。三无所求行。四称法行。云何报冤行。谓修道行人若受苦时。当自念言我从往昔无数劫中。弃本从末流浪诸有。多起冤憎。违害无限。今虽无犯。是皆宿殃。恶业果熟。非天非人所能见与。甘心忍受。都无冤诉。经云。逢苦不忧。何以故。识达故。此心生时。与理相应。体冤进道故。说言报冤行。二随缘行者。众生无我。并缘业所转。苦乐齐受。皆从缘生。若得胜报荣誉等事。是我过去宿因所感。今方得之。缘尽还无。何喜之有。得失从缘。心无增减。喜风不动。冥顺于道。是故说言随缘行也。三无所求行者。世人长迷。处处贪着。名之为求。智者悟真。理将俗反。安心 现代汉语译本： 说偈语： 我本来是想控制自己的心，但控制心却不能通过心本身来了解。 佛性不是从心外可以得到的，心动念头产生的时候，就是罪恶产生的时候。 我本来是求心而不是求佛，（因为）了解三界一切皆空无一物。 如果想要成佛，只要反求自心，这颗心、这颗心，就是佛。 《破相论》终 第三门 二种入 进入佛道有很多途径，但总的来说，不外乎两种：一是理入，二是行入。理入，是指通过学习经教而领悟真宗，深信一切众生都具有同一真性（Tathata），只是被客尘妄想所覆盖，不能显现出来。如果能够舍弃虚妄，回归真如，凝神静住，如同面壁观照，没有自己也没有他人，凡夫和圣人平等无二，坚定不动摇，不再随顺于文字教义，这就与真理暗合，没有分别，寂静无为，称为理入。行入，是指四种修行方法，其他各种修行方法都包含在这四种之中。是哪四种呢？一是报冤行，二是随缘行，三是无所求行，四是称法行。什么是报冤行呢？是指修行人在遭受痛苦的时候，应当这样想：我从往昔无数劫以来，舍弃根本而追逐枝末，在生死轮回中流浪，多次产生怨恨，违背伤害了无量众生。现在虽然没有犯错，但这都是过去所造恶业的果报成熟，不是天神或人所能给予的。应当甘心忍受，没有怨恨和诉说。《经》中说：‘遇到苦难不忧愁。’为什么呢？因为明了通达事理的缘故。这种心念产生的时候，就与真理相应，将忍受冤屈作为进道的资粮，所以称为报冤行。二是随缘行，众生没有独立的自我，都是随着业力而流转，苦和乐一起承受，都从因缘而生。如果得到好的回报，荣誉等事情，这是我过去所种善因的结果，现在才得到它，因缘散尽就会消失，有什么值得高兴的呢？得与失都随顺因缘，内心没有增加或减少，不被喜悦之风所动摇，暗中顺应于道，所以称为随缘行。三是无所求行，世人长久以来都在迷惑之中，处处贪婪执着，这就叫做求。有智慧的人觉悟真理，用真理来扭转世俗的观念，安住于内心。
English
English version: Speaking in verse: I originally sought the mind to control itself, but seeking the mind cannot be understood by the mind itself. Buddha-nature cannot be obtained from outside the mind; when thoughts arise in the mind, that is when sin arises. I originally sought the mind, not the Buddha, (because) I understand that all in the three realms is empty and without substance. If you want to become a Buddha, just seek within your own mind; this mind, this mind, is the Buddha. End of 'Treatise on Refuting Appearances' Third Gate: Two Entrances There are many paths to enter the Way, but generally speaking, there are only two: one is 'Entrance through Principle' (Li Ru), and the other is 'Entrance through Practice' (Xing Ru). 'Entrance through Principle' refers to understanding the true doctrine through studying the teachings, deeply believing that all sentient beings possess the same true nature (Tathata), but it is covered by the dust of external objects and delusive thoughts, preventing it from manifesting. If one can abandon falsehood and return to truth, concentrating and dwelling in stillness, like contemplating a wall, without self or others, ordinary beings and sages are equal and undifferentiated, firmly abiding without wavering, no longer following textual teachings, then one is in tacit agreement with the principle, without distinctions, silent and non-active, this is called 'Entrance through Principle'. 'Entrance through Practice' refers to the four practices, and all other practices are included within these four. What are the four? First, 'Requiting Grudges Practice' (Bao Yuan Xing); second, 'Adapting to Conditions Practice' (Sui Yuan Xing); third, 'Non-Seeking Practice' (Wu Suo Qiu Xing); fourth, 'Conforming to Dharma Practice' (Cheng Fa Xing). What is 'Requiting Grudges Practice'? It refers to when a practitioner of the Way experiences suffering, they should think: 'From countless eons in the past, I abandoned the root and pursued the branches, wandering in the cycle of birth and death, repeatedly generating resentment, violating and harming countless beings. Although I have not committed any offenses now, these are all the matured results of past evil karma, not given by gods or humans. I should willingly endure it, without resentment or complaint.' The Sutra says: 'Meeting suffering without sorrow.' Why? Because of understanding and penetrating the principle. When this thought arises, it is in accordance with the principle, taking the endurance of grievances as the resource for advancing on the path, therefore it is called 'Requiting Grudges Practice'. Second, 'Adapting to Conditions Practice': Sentient beings have no independent self, they all flow with the force of karma, enduring both suffering and joy, all arising from conditions. If one receives good rewards, honors, and other things, this is the result of the good causes I planted in the past, and now I receive it; when the conditions are exhausted, it will disappear, what is there to be happy about? Gain and loss follow conditions, the mind neither increases nor decreases, unmoved by the wind of joy, tacitly conforming to the Way, therefore it is called 'Adapting to Conditions Practice'. Third, 'Non-Seeking Practice': People in the world have long been deluded, greedily attached everywhere, this is called seeking. Wise people awaken to the truth, using the truth to reverse worldly views, dwelling peacefully in the mind. --------------------------------------------------------------------------------
Chinese
无为。形随运转。万有斯空。无所愿乐。功德黑暗。常相随逐。三界久居犹如火宅。有身皆苦。谁得而安。了达此处。故舍诸有。息想无求。经云。有求皆苦。无求乃乐。判知无求真为道行。故言无所求行也。四称法行者。性净之理目之为法。信解此理。众相斯空。无染无著。无此无彼。经云。法无众生。离众生垢故。法无有我。离我垢故。智者若能信解此理。应当称法而行。法体无悭。于身命财行檀舍施。心无悕惜。达解三空。不倚不着。但为去垢。称化众生。而不取相。此为自行。复能利他。亦能庄严菩提之道。檀施既尔。余五亦然。为除妄想。修行六度。而无所行。是为称法行。说偈言。 外息诸缘 内心无喘 心如墙壁 可以入道 明佛心宗 等无差误 行解相应 名之曰祖 二种入终 第四门安心法门(宗镜及正法眼藏载之) 迷时人逐法。解时法逐人。解则识摄色。迷则色摄识。但有心分别计较。自身现量者悉皆是梦。若识心寂灭无一动念处。是名正觉。 问。云何自心现量。答。见一切法有。有自不有。自心计作有。见一切法无。无自不无。自心计作无。乃至一切法亦如是。并是自心计作有。自心计作无。又若人造一切罪。自见己之法王。即得解脱。若从 现代汉语译本 无为（Wuwei，不作为）。形体随着业力运转。万事万物皆是空性。没有什么可以贪恋。功德和黑暗如影随形。在三界中长久居住就像住在火宅里一样。拥有身体就意味着痛苦，谁能从中得到安宁呢？领悟到这个道理，所以舍弃各种欲望。停止思虑，没有追求。经书上说，有所求就会有痛苦，无所求才是快乐。明白无所求才是真正的修行之道。所以说这是无所求的修行。 四、称法行：清净的本性真理被称为法（Fa，真理、法则）。相信并理解这个真理，各种表象都会消失，没有污染，没有执着，没有彼此的分别。经书上说，法中没有众生，因为远离了众生的污垢；法中没有我，因为远离了我的污垢。有智慧的人如果能够相信并理解这个道理，就应该按照法去修行。法的本体没有吝啬，对于身命和财物，要施行布施，心中没有吝惜。通达理解三空（San Kong，三层空性），不依赖，不执着，只是为了去除污垢，教化众生，而不执着于表象。这是为自己修行，又能利益他人，也能庄严菩提之道。布施是这样，其余五度（Wu Du，五种修行）也是如此。为了去除妄想，修行六度（Liu Du，六种修行），而心中没有修行的念头，这就是称法行。偈语说： ‘对外停止各种攀缘，内心没有喘息，心如墙壁，可以入道。明白佛的心宗，完全没有差错。修行和理解相应，这样的人可以被称为祖师。’ 二种入终 第四门 安心法门（宗镜及正法眼藏载之） 迷惑时，人追逐法；觉悟时，法追逐人。觉悟时，意识能够驾驭物质；迷惑时，物质能够驾驭意识。只要有心分别计较，自身所显现的现象都是梦。如果意识寂灭，没有一丝念头，这就叫做正觉。 问：什么是自心现量？ 答：看到一切法存在，存在并非其自性存在，而是自心认为它存在；看到一切法不存在，不存在并非其自性不存在，而是自心认为它不存在。乃至一切法都是这样，都是自心认为它存在，自心认为它不存在。又如果有人造作一切罪业，能见到自己本具的法王（Fa Wang，真如自性），就能得到解脱。如果从