English
English version Then one transcends the Three Realms (Trailokya, realm of desire, form, and formlessness). Therefore, know that the arising and ceasing of the Three Realms, and the existence and non-existence of all dharmas (phenomena), all originate from the One Mind. When we speak of the 'One Mind,' it is like inanimate objects such as broken tiles, stones, bamboo, and wood. If you understand that the mind is a provisional name without substance, then you will know that your own tranquil mind is neither existent nor non-existent. Why? Ordinary people constantly generate thoughts, calling it 'existence'; adherents of the Small Vehicle (Hinayana) constantly extinguish thoughts, calling it 'non-existence'; Bodhisattvas and Buddhas have never generated thoughts, nor have they extinguished thoughts, calling it 'neither existent nor non-existent mind.' This 'neither existent nor non-existent mind' is called the Middle Way. Therefore, know that if you use the mind to study the Dharma, both the mind and the Dharma will be confused; if you do not use the mind to study the Dharma, both the mind and the Dharma will be enlightened. Those who are confused are confused about enlightenment; those who are enlightened are enlightened about confusion. A person with right view knows that the mind is empty and without substance, and thus transcends confusion and enlightenment, having neither confusion nor enlightenment. This is called true understanding and true view. Form (Rupa, material phenomenon) does not manifest as form by itself; it is due to the mind that form manifests. The mind does not manifest as mind by itself; it is due to form that the mind manifests. Therefore, know that both the mind and form have arising and ceasing. 'Existence' exists within 'non-existence,' and 'non-existence' exists within 'existence.' This is called true seeing. A person with true seeing sees everything and sees nothing. The seeing fills the ten directions, yet there has never been any seeing. Why? Because there is nothing to see, seeing that which is unseen, seeing that which is non-seeing. What ordinary people see is all called delusion. If there is stillness and no seeing, then it is called true seeing. When the mind and the environment are in opposition, seeing arises in the middle. If the mind does not arise internally, then the environment will not arise externally. Therefore, when both the mind and the environment are pure, it is called true seeing. When this understanding is realized, it is called right view. Not seeing all dharmas is called attaining the Way. Not understanding all dharmas is called understanding the Dharma. Why? Because seeing and not seeing are both not seeing; understanding and not understanding are both not understanding. Seeing without seeing is called true seeing; understanding without understanding is called true understanding. A person with true seeing not only sees seeing but also sees non-seeing; a person with true understanding not only understands understanding but also understands non-understanding. Whatever is understood is called not understanding; when there is nothing to understand, it is called true understanding. Understanding and not understanding are both not true understanding. The sutra says: 'Not abandoning wisdom is called foolishness,' because the mind is empty, understanding and not understanding are both true. --------------------------------------------------------------------------------
Chinese
。以心为有。解与不解俱是妄。若解时法逐人。若不解时人逐法。若法逐于人。则非法成法。若人逐于法。则法成非法。若人逐于法。则法皆妄。若法逐于人。则法皆真。是以圣人亦不将心求法。亦不将法求心。亦不将心求心。亦不将法求法。所以心不生法。法不生心。心法两寂。故常为在定。众生心生则佛法灭。众生心灭则佛法生。心生则真法灭。心灭则真法生。已知一切法各不相属。是名得道人。知心不属一切法。此人常在道场。迷时有罪。解时无罪。何以故。罪性空故。迷时无罪见罪。若解时即罪无罪。何以故。罪无处所故。经云。诸法无性。真用莫疑。疑即成罪。何以故。罪因疑惑而生。若作此解者。前世罪业即为消灭。迷时六识五阴皆是烦恼生死法。悟时六识五阴皆是涅槃无生死法。修道之人不外求道。何以故。知心是道。若得心时。无心可得。若得道时。无道可得。若言将心求道得者。皆名邪见。迷时有佛有法。悟无佛无法。何以故。悟即是佛法。夫修道者。身灭道成。亦如甲拆树生。此业报身念念无常。无一定法。但随念念修之。亦不得厌生死。亦不得爱生死。但念念之中。俱不妄想。则生证有余涅槃。死入无生法忍。眼见色时。不染于色。耳闻声时。不染于声。皆解脱也。眼不着色。眼为禅门。耳不 着声。耳为禅门。总而言之。见色性者常解脱。见色相者常系缚。不为烦恼系缚者。即名解脱。更无别解脱。善观色者。色不生于心。心不生于色。即色与心俱是清净。无妄想时。一心是一佛国。有妄想时。一心是一地狱。众生造作妄想。以心生心。故常在地狱。菩萨观察妄想。不以心生心。故常在佛国。若不以心生心。则心心入空。念念归静。从一佛国。至一佛国。若以心生心。则心心不静。念念归动。从一地狱。历一地狱。若一念心起。则有善恶二业。有天堂地狱。若一念心不起。即无善恶二业。亦无天堂地狱。为体非有非无。在凡即有。在圣即无。圣人无其心。故胸臆空洞。与天同量。心得涅槃时。即不见有涅槃。何以故。心是涅槃。若心外更见涅槃。此名著邪见也。一切烦恼为如来种子。为因烦恼而得智慧。只可道烦恼生如来。不可得道烦恼是如来。故身心为田畴。烦恼为种子。智慧为萌芽。如来喻于谷也。佛在心中。如香在树中。烦恼若尽。佛从心出。朽腐若尽。香从树出。即知树外无香。心外无佛。若树外有香。即是他香。心外有佛。即是他佛。心中有三毒者。是名国土秽恶。心中无三毒者。是名国土清净。经云。若使国土不净秽恶充满。诸佛世尊于中出。无有此处。不净秽恶者。即无明三毒也。诸佛世 现代汉语译本 执着于声音。以耳根为入禅之门。总而言之，见到色性（色法的本性）的人常常解脱，见到色相（色法的表象）的人常常被束缚。不被烦恼束缚的人，就叫做解脱，没有其他的解脱。善于观察色法的人，色法不在心中生起，心也不在色法中生起，这样色法与心都清净。没有妄想的时候，一心就是一佛国；有妄想的时候，一心就是一地狱。众生制造妄想，以心生心，所以常常在地狱。菩萨观察妄想，不以心生心，所以常常在佛国。如果不以心生心，那么心心入于空性，念念归于寂静，从一个佛国，到达另一个佛国。如果以心生心，那么心心不得安静，念念归于动乱，从一个地狱，经历另一个地狱。如果一个念头生起，那么就有善恶两种业，有天堂地狱。如果一个念头不生起，就没有善恶两种业，也没有天堂地狱。心的本体非有非无，在凡夫就是有，在圣人就是无。圣人没有妄心，所以胸怀空旷，与天同量。心得到涅槃的时候，就不能再见到有涅槃，为什么呢？因为心就是涅槃。如果心外还见到涅槃，这就叫做执着于邪见。一切烦恼是如来的种子，因为有了烦恼才能得到智慧。只能说烦恼生出如来，不能说烦恼就是如来。所以身心是田地，烦恼是种子，智慧是萌芽，如来比喻为谷物。佛在心中，就像香在树中。烦恼如果断尽，佛就从心中显现；朽木如果去除干净，香就从树中散发出来。要知道树外没有香，心外没有佛。如果树外有香，那就是其他的香；心外有佛，那就是其他的佛。心中有贪嗔痴三毒的人，这就叫做国土污秽丑恶；心中没有贪嗔痴三毒的人，这就叫做国土清净。经中说：‘如果国土不清净，污秽丑恶充满，诸佛世尊不会从中出现。’不清净污秽丑恶，就是无明和三毒。诸佛世
English
English version Clinging to sound. The ear is the gate of Chan (Zen meditation). In short, those who see the nature of form (rupa-dhatu) are always liberated, while those who see the appearance of form are always bound. Those who are not bound by afflictions are called liberated; there is no other liberation. Those who are skilled at observing form, form does not arise in the mind, and the mind does not arise in form. Thus, both form and mind are pure. When there are no delusive thoughts, one mind is a Buddha-land; when there are delusive thoughts, one mind is a hell. Sentient beings create delusive thoughts, using the mind to generate the mind, so they are always in hell. Bodhisattvas observe delusive thoughts, not using the mind to generate the mind, so they are always in a Buddha-land. If one does not use the mind to generate the mind, then mind after mind enters emptiness, thought after thought returns to stillness, going from one Buddha-land to another. If one uses the mind to generate the mind, then mind after mind is not still, thought after thought returns to movement, going from one hell to another. If one thought arises, then there are two kinds of karma, good and evil, and there is heaven and hell. If one thought does not arise, then there are no two kinds of karma, good and evil, and there is no heaven and hell. Its essence is neither existent nor non-existent; in ordinary beings, it exists; in sages, it does not exist. Sages have no deluded mind, so their hearts are empty and vast, equal to the heavens. When the mind attains Nirvana (extinction of suffering), one no longer sees Nirvana. Why? Because the mind is Nirvana. If one sees Nirvana outside the mind, this is called clinging to wrong views. All afflictions are the seeds of the Tathagata (Buddha), because it is through afflictions that wisdom is attained. One can only say that afflictions give rise to the Tathagata, one cannot say that afflictions are the Tathagata. Therefore, the body and mind are the field, afflictions are the seeds, wisdom is the sprout, and the Tathagata is likened to grain. The Buddha is in the mind, like fragrance in a tree. If afflictions are exhausted, the Buddha emerges from the mind; if rotten wood is completely removed, fragrance emanates from the tree. Know that there is no fragrance outside the tree, and no Buddha outside the mind. If there is fragrance outside the tree, it is another fragrance; if there is a Buddha outside the mind, it is another Buddha. Those who have the three poisons (greed, hatred, and delusion) in their minds, this is called a defiled and evil land; those who have no three poisons in their minds, this is called a pure land. The Sutra says: 'If the land is not pure, filled with defilement and evil, the Buddhas and World-Honored Ones will not appear in it.' Impurity, defilement, and evil are ignorance and the three poisons. The Buddhas and World- --------------------------------------------------------------------------------
Chinese
尊者。即清净觉悟心也。一切言语无非佛法。若能无其所言。即尽日言而是道。若能有其所言。即终日默而非道。是故如来言不乘默。默不乘言。言不离默。悟此言默者。皆在三昧。若知时而言。言亦解脱。若不知时而默。默亦系缚。是故言若离相。言亦名解脱。默若著相。默即是系缚。夫文字者。本性解脱。文字不能就系缚。系缚自来就文字。法无高下。若见高下。即非法也。非法为筏。是法为人。筏者。人乘其筏。即渡非法。则是法也。若以世俗言之。即有男女贵贱。以道言之。即无男女贵贱。是以天女悟道。不变女形。车匿解真。宁移贱称。此盖非男女贵贱。皆由一相也。天女于十二年中求女相。了不可得。即知于十二年中求男相。亦不可得。十二年者。即十二入是也。离心无佛。离佛无心。亦如离水无冰。亦如离冰无水。言离心无佛者。非是远离于心。但使不着心相。经云。不见相名为见佛。即是离心相也。离佛无心者。言佛从心出。心能生佛。然佛从心生。而佛未尝生心。亦如鱼生于水。水不生于鱼。欲观于鱼者。未见鱼而先见水。欲观于佛者。未见佛而先见心。即知已见鱼者忘于水。已见佛者忘于心。若不忘于心。尚为心所惑。若不忘于水。尚被水所迷。众生与菩提。亦如水与冰。为三毒所烧。即名众生 现代汉语译本： 尊者（Bhante，对僧侣的尊称），这就是清净觉悟的心啊。一切言语无不是佛法。如果能够不执着于所说的话，那么即使整天说话也是在修行正道。如果执着于所说的话，那么即使整天沉默也不是在修行正道。所以，如来的言语不排斥沉默，沉默不排斥言语，言语不脱离沉默。领悟了言语和沉默的真谛的人，都处于三昧（Samadhi，禅定）之中。如果知道时机而说话，说话也是一种解脱。如果不知道时机而沉默，沉默也是一种束缚。因此，说话如果能远离表相，说话也可以称为解脱。沉默如果执着于表相，沉默就是一种束缚。文字的本性是解脱的，文字本身不会带来束缚，是束缚自己来依附于文字。佛法没有高下之分，如果看到高下之分，那就是非佛法。非佛法可以作为筏（raft，木筏），佛法是人。筏，是人乘坐它，从而渡过非佛法的此岸，到达佛法的彼岸。如果用世俗的眼光来看，就有男女贵贱之分；用道的眼光来看，就没有男女贵贱之分。因此，天女（Devi，女神）领悟了佛道，也没有改变女子的形体；车匿（Channa，佛陀的车夫）理解了真谛，也没有改变他低贱的称谓。这说明没有男女贵贱之分，都是由表相造成的。天女在十二年中寻找女相，最终一无所得，由此可知在十二年中寻找男相，也是一无所得。这十二年，指的是十二入（十二处，即六根和六尘）。离开心就没有佛，离开佛就没有心，就像离开水就没有冰，离开冰就没有水一样。说离开心就没有佛，不是说要远离心，而是要不执着于心相。《经》中说：‘不见相名为见佛’，就是指远离心相。说离开佛就没有心，是说佛从心中产生，心能生佛，然而佛虽然从心生，佛却未曾生心，就像鱼生于水，水不生鱼一样。想要观察鱼的人，没看到鱼之前先看到水；想要观察佛的人，没看到佛之前先看到心。由此可知，已经看到鱼的人会忘记水，已经看到佛的人会忘记心。如果不忘记心，还会被心所迷惑；如果不忘记水，还会被水所迷惑。众生与菩提（Bodhi，觉悟），就像水与冰一样。被贪嗔痴三毒所焚烧，就叫做众生。