English
English version Wuwei (Non-action). Forms follow the cycle of karma. All things are emptiness. There is nothing to desire or delight in. Merit and darkness constantly follow each other. Dwelling in the Three Realms (San Jie) for a long time is like living in a burning house. Having a body is suffering; who can find peace in it? Understanding this, one abandons all desires. Cease thought and have no seeking. The sutra says, 'Having seeking is suffering; having no seeking is joy.' Knowing that no seeking is the true path of practice, hence it is said to be the practice of no seeking. Four, practicing in accordance with the Dharma: The principle of pure nature is called Dharma (Fa, Truth, Law). Believing and understanding this principle, all appearances vanish, without defilement, without attachment, without this or that distinction. The sutra says, 'In the Dharma, there are no sentient beings, because it is free from the defilements of sentient beings; in the Dharma, there is no self, because it is free from the defilements of self.' If a wise person can believe and understand this principle, they should practice in accordance with the Dharma. The essence of the Dharma has no stinginess; one should practice giving with body, life, and wealth, without any reluctance in the heart. Thoroughly understand the Three Emptinesses (San Kong), not relying, not clinging, but only for removing defilements, transforming sentient beings without clinging to appearances. This is practicing for oneself, and also benefiting others, and also adorning the path to Bodhi. Giving is like this, and so are the other five perfections (Wu Du). To eliminate delusion, practice the Six Perfections (Liu Du) without the thought of practicing. This is practicing in accordance with the Dharma. A verse says: 'Externally cease all involvements, internally have no breath, the mind is like a wall, one can enter the path. Understand the mind-seal of the Buddha, without any error. Practice and understanding correspond, such a one is called a Patriarch.' End of the Two Entrances Fourth Gate: The Dharma Gate of Pacifying the Mind (Recorded in the Zongjing and Shōbōgenzō) When deluded, people chase the Dharma; when enlightened, the Dharma chases people. When enlightened, consciousness can govern matter; when deluded, matter can govern consciousness. As long as there is mental discrimination and calculation, all phenomena that appear to oneself are dreams. If consciousness is extinguished and there is not a single thought, this is called Right Awakening. Question: What is the self-mind's present manifestation? Answer: Seeing that all dharmas exist, existence is not their inherent existence, but the mind thinks they exist; seeing that all dharmas do not exist, non-existence is not their inherent non-existence, but the mind thinks they do not exist. And so it is with all dharmas, all are the mind thinking they exist, the mind thinking they do not exist. Furthermore, if a person commits all kinds of sins, but sees their own inherent Dharma King (Fa Wang, True Nature), they will attain liberation. If from --------------------------------------------------------------------------------
Chinese
事上得解者。气力壮。从事中见法者。即处处不失念。从文字解者。气力弱。即事即法者。深从汝种种运为。跳踉颠蹶。悉不出法界。亦不入法界。若以法界入法界。即是痴人。凡有所施为。终不出法界心。何以故。心体是法界故。 问。世间人种种学问。云何不得道。答。由见己故不得道。己者我也。至人逢苦不忧。遇乐不喜。由不见己故。所以不知苦乐者。由亡己故。得至虚无。己自尚亡。更有何物而不亡也。 问。诸法既空。阿谁修道。答。有阿谁。须修道。若无阿谁。即不须修道。阿谁者亦我也。若无我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心无心。是为通达佛道。即物不起见。名为达道。逢物直达知其本源。此人慧眼开。智者任物不任己。即无取舍违顺。愚者任己不任物。即有取舍违顺。不见一物。名为见道。不行一物。名为行道。即一切处无处。即作处无作法。即是见佛。若见相时。即一切处见鬼。取相故堕地狱。观法故得解脱。若见忆相分别。即受镬汤炉炭等事。现见生死相。若见法界性。即涅槃性。无忆想分别。即是法界性。心是非色故非有。用而不废故非无。用而常空故非有。空而常用故非无。即说颂曰。 心心心。难可寻。宽时遍法界。 现代汉语译本： 在事上得到解脱的人，气力强壮。从实践中领悟佛法的人，就能在任何时候都不失去正念。从文字表面理解佛法的人，气力就弱。即事即法的人，深刻地明白你的一切行为，跳跃跌倒，都没有超出法界，也没有进入法界。如果用法界进入法界，那就是愚蠢的人。凡是所有的作为，最终都没有超出法界之心。为什么呢？因为心体就是法界。 问：世间人有各种各样的学问，为什么不能得道？答：因为执着于‘己’（ego）而不能得道。‘己’就是‘我’（self）。得道的人遇到苦难不忧愁，遇到快乐不欢喜，因为不执着于‘己’。所以，不知道什么是苦乐的人，是因为已经忘却了‘己’。连‘己’都已经忘却了，还有什么东西不能忘却呢？ 问：既然一切诸法都是空性的，那么是谁在修行呢？答：如果有‘阿谁’（who），就需要修行。如果没有‘阿谁’，就不需要修行。‘阿谁’也是指‘我’。如果没有‘我’，遇到事物就不会产生是非。说是，是因为我认为是对的，而事物本身并非一定是对的。说非，是因为我认为是不对的，而事物本身并非一定是不对的。心无所住，这就是通达佛道。对事物不起分别之见，就叫做通达真理。遇到事物直接认识到它的本源，这个人就开启了智慧之眼。有智慧的人顺应事物而不固执己见，就没有取舍违顺。愚笨的人固执己见而不顺应事物，就有取舍违顺。不见任何事物，叫做见道。不执着于任何行为，叫做行道。即一切处又无处，即作为又无作为，这就是见佛。如果执着于外相，那么在任何地方都见到的是鬼。因为执着于外相，所以会堕入地狱。观察诸法的实相，就能得到解脱。如果执着于记忆中的外相和分别念，就会遭受镬汤（boiling cauldron）、炉炭等苦。这都是生死之相的显现。如果见到法界的本性，那就是涅槃的本性。没有忆想分别，就是法界的本性。心不是色，所以不是有；作用而不停止，所以不是无；作用而常空，所以不是有；空而常用，所以不是无。因此说偈语： 心心心，难以寻。宽时遍法界。
English
English version: Those who attain liberation through practice possess great strength. Those who see the Dharma in action are mindful at all times. Those who understand the Dharma only from the words are weak. Those who see the Dharma in the very act understand deeply that all your actions, jumping and stumbling, neither go beyond the Dharmadhatu (realm of Dharma, the universe as it truly is) nor enter into it. If you use the Dharmadhatu to enter the Dharmadhatu, you are a fool. Whatever you do ultimately does not go beyond the mind of the Dharmadhatu. Why? Because the essence of the mind is the Dharmadhatu. Question: Why can't worldly people with all kinds of learning attain the Dao (the Way, enlightenment)? Answer: Because they cling to 'self' (己, ego), they cannot attain the Dao. 'Self' is 'I' (我). An enlightened person is not worried by suffering nor delighted by pleasure because they do not see 'self'. Therefore, those who do not know suffering and pleasure are those who have forgotten 'self'. Even 'self' is forgotten, what else is there that cannot be forgotten? Question: Since all Dharmas (诸法, phenomena, things) are empty, who is it that cultivates the Dao? Answer: If there is a 'who' (阿谁), then there is a need to cultivate the Dao. If there is no 'who', then there is no need to cultivate the Dao. 'Who' also refers to 'I'. If there is no 'I', then one will not generate right and wrong when encountering things. Saying 'is' is because I think it is right, but the thing itself is not necessarily right. Saying 'is not' is because I think it is wrong, but the thing itself is not necessarily wrong. The mind without a mind is called penetrating the Buddha-Dao. Not generating views about things is called attaining the Dao. Directly recognizing the origin of things when encountering them means that this person has opened the eye of wisdom. A wise person follows things and does not follow self, so there is no acceptance or rejection, compliance or opposition. A foolish person follows self and does not follow things, so there is acceptance or rejection, compliance or opposition. Not seeing a single thing is called seeing the Dao. Not acting on a single thing is called practicing the Dao. Being everywhere and nowhere, acting and not acting, is seeing the Buddha. If you cling to appearances, then you see ghosts everywhere. Clinging to appearances causes you to fall into hell. Observing the nature of Dharma leads to liberation. If you cling to memories and discriminations, you will suffer in boiling cauldrons and charcoal furnaces. These are the appearances of birth and death. If you see the nature of the Dharmadhatu, that is the nature of Nirvana. Without memories and discriminations, that is the nature of the Dharmadhatu. The mind is not form, so it is not existent; it functions without ceasing, so it is not non-existent; it functions and is always empty, so it is not existent; it is empty and always functions, so it is not non-existent. Therefore, it is said in a verse: Mind, mind, mind, difficult to find. When wide, it pervades the Dharmadhatu. --------------------------------------------------------------------------------
Chinese
窄也不容针。亦不睹恶而生嫌。亦不观善而勤措。亦不舍智而近愚。亦不抱迷而就悟。达大道兮过量。通佛心兮出度。不与凡圣同躔。超然名之曰祖。 安心法门终 第五门悟性论 夫道者。以寂灭为体。修者。以离相为宗。故经云。寂灭是菩提。灭诸相故。佛者觉也。人有觉心。得菩提道。故名为佛。经云。离一切诸相。即名诸佛。是知有相是无相之相。不可以眼见。唯可以智知。若闻此法者。生一念信心。此人以发大乘。乃超三界。三界者。贪嗔痴是。返贪嗔痴。为戒定慧。即名超三界。然贪嗔痴亦无实性。但据众生而言矣。能返照了了见。贪嗔痴性即是佛性。贪嗔痴外更无别有佛性。经云。诸佛从本来。常处于三毒。长养于白法。而成于世尊。三毒者。贪嗔痴也。言大乘最上乘者。皆菩萨所行之处也。无所不乘。亦无所乘。终日乘未尝乘。此为佛乘。经云。无乘为佛乘也。若人知六根不实五蕴假名。遍体求之。必无定处。当知此人解佛语。经云。五蕴窟宅。是名禅院。内照开解。即大乘门。不忆一切法。乃名为禅定。若了此言者。行住坐卧皆是禅定。知心是空。名为见佛。何以故。十方诸佛皆以无心不见于心。名为见佛。舍心不吝。名大布施。离诸动定。名大坐禅。何以故。凡夫一向动。小 乘一向定。谓出过凡夫小乘之坐禅。名大坐禅。若作此会者。一切诸相不离自解。一切诸病不治自差。此皆大禅定力。凡将心求法者为迷。不将心求法者为悟。不著文字名解脱。不染六尘名护法。出离生死名出家。不受后有名得道。不生妄想名涅槃。不处无明为大智慧。无烦恼处名般涅槃。无相处名为彼岸。迷时有此岸。悟时无此岸。何以故。为凡夫一向住此。若觉最上乘者。心不住此。亦不住彼。故能离于此彼岸也。若见彼岸异于此岸。此人之心已无禅定。烦恼名众生。悟解名菩提。亦不一不异。只隔其迷悟耳。迷时有世间可出。悟时无世间可出。平等法中。不见凡夫异于圣人。经云。平等法者。凡夫不能入。圣人不能行。平等法者。唯大菩萨与诸佛如来行也。若见生异于死。动异于静。皆名不平等。不见烦恼异于涅槃。是名平等。何以故。烦恼与涅槃。同是一性空故。是以小乘人妄断烦恼。妄入涅槃。为涅槃所滞。菩萨知烦恼性空。即不离空。故常在涅槃。涅槃者。涅而不生。槃而不死。出离生死。名般涅槃。心无去来。即入涅槃。是知涅槃即是空心。诸佛入涅槃者。即是无妄想处。菩萨入道场者。即是无烦恼处。空闲处者。即是无贪嗔痴也。贪为欲界。嗔为色界。痴为无色界。若一念心生。即入三界。一念心灭 。即出三界。是知三界生灭。万法有无。皆由一心。凡言一心者。似破瓦石竹木无情之物。若知心是假名无有实体。即知自寂之心亦是非有亦是非无。何以故。凡夫一向生心名为有。小乘一向灭心名为无。菩萨与佛未曾生心。未曾灭心。名为非有非无心。非有非无心。此名为中道。是知将心学法。则心法俱迷。不将心学法。则心法俱悟。凡迷者迷于悟。悟者悟于迷。正见之人。知心空无。即超迷悟。无有迷悟。始名正解正见。色不自色。由心故色。心不自心。由色故心。是知心色两相俱有生灭。有者有于无。无者无于有。是名真见。夫真见者。无所不见。亦无所见。见满十方。未曾有见。何以故。无所见故。见无见故。见非见故。凡夫所见。皆名妄想。若寂灭无见。始名真见。心境相对。见生于中。若内不起心。则外不生境。故心境俱净。乃名为真见。作此解时。乃名正见。不见一切法。乃名得道。不解一切法。乃名解法。何以故。见与不见。俱不见故。解与不解。俱不解故。无见之见。乃名真见。无解之解。乃名真解。夫真见者。非直见于见。亦乃见于不见。真解者。非直解于解。亦乃解于不解。凡有所解。皆名不解。无所解者。始名真解。解与不解。俱非解也。经云。不舍智慧名愚痴。以心为空。解与不解俱是真 现代汉语译本 即超出三界。由此可知三界的生灭，万法的有无，都源于一心。所谓‘一心’，类似于破碎的瓦片、石头、竹子、树木这些无情之物。如果明白心是假名，没有实体，那么就知道自己寂静的心也是非有非无。为什么呢？凡夫总是生心，称之为‘有’；小乘总是灭心，称之为‘无’；菩萨和佛未曾生心，未曾灭心，称为‘非有非无心’。这‘非有非无心’，就叫做中道。所以说，如果用有分别的心去学习佛法，那么心和法都会迷惑；不用有分别的心去学习佛法，那么心和法都会领悟。凡是迷惑的人，迷惑于领悟；领悟的人，领悟于迷惑。具有正见的人，知道心是空无的，就超越了迷惑和领悟，没有迷惑也没有领悟，这才叫做真正的理解和真正的见解。色（Rupa，物质现象）不能自己显现为色，由于心的作用才显现为色；心不能自己显现为心，由于色的作用才显现为心。由此可知，心和色这两种现象都有生灭。‘有’存在于‘无’中，‘无’存在于‘有’中，这叫做真正的见解。具有真正见解的人，无所不见，也无所见。见遍满十方，却未曾有过见。为什么呢？因为没有所见，见那无见的，见那非见的。凡夫所见到的，都叫做妄想。如果寂灭而没有见，才叫做真正的见解。心和境相对，见就产生于其中。如果内心不起心，那么外在就不会产生境。所以心和境都清净，才叫做真正的见解。这样理解的时候，才叫做正见。不见一切法，才叫做得道。不理解一切法，才叫做理解法。为什么呢？因为见与不见，都是不见；理解与不理解，都是不理解。没有见的见，才叫做真见；没有理解的理解，才叫做真解。具有真见的人，不只是见到见，也见到不见；具有真解的人，不只是理解解，也理解不解。凡是有所理解的，都叫做不理解；没有什么可以理解的，才叫做真正的理解。理解与不理解，都不是真正的理解。经书上说：‘不舍弃智慧却被称为愚痴’，因为心是空性的，理解与不理解都是真实的。