Chinese
大正藏第 48 册 No. 2012A 黄檗山断际禅师传心法要 No. 2012A 断际心要 河东裴休集并序 有大禅师。法讳希运。住洪州高安县黄檗山鹫峰下。乃曹溪六祖之嫡孙。西堂百丈之法侄。独佩最上乘离文字之印。唯传一心更无别法。心体亦空万缘俱寂。如大日轮升虚空中。光明照曜净无纤埃。证之者无新旧无浅深。说之者不立义解不立宗主。不开户牖直下便是。动念即乖。然后为本佛。故其言简其理直。其道峻其行孤。四方学徒望山而趋。睹相而悟。往来海众常千余人。予会昌二年廉于钟陵。自山迎至州。憩龙兴寺。旦夕问道。大中二年廉于宛陵。复去礼迎至所部。安居开元寺。旦夕受法。退而纪之。十得一二。佩为心印不敢发扬。今恐入神精义不闻于未来。遂出之授门下僧大舟法建。归旧山之广唐寺。问长老法众。与往日常所亲闻。同异如何也。 唐大中十一年十一月初八日序 黄檗山断际禅师传心法要 师谓休曰。诸佛与一切众生。唯是一心。更无别法。此心无始已来。不曾生不曾灭。不青不黄。无形无相。不属有无。不计新旧。非长非短。非大非小。超过一切限量名言纵迹对待。当体便是。动念即乖。犹如虚空无有边际不可测度。 唯此一心即是佛。佛与众生更无别异。但是众生著相外求。求之转失。使佛觅佛。将心捉心。穷劫尽形终不能得。不知息念忘虑佛自现前。此心即是佛。佛即是众生。为众生时此心不减。为诸佛时此心不添。乃至六度万行河沙功德。本自具足不假修添。遇缘即施。缘息即寂。若不决定信此是佛。而欲著相修行以求功用。皆是妄想。与道相乖。此心即是佛。更无别佛。亦无别心。此心明净。犹如虚空无一点相貌。举心动念即乖法体。即为著相。无始已来无著相佛。修六度万行欲求成佛。即是次第。无始已来无次第佛。但悟一心。更无少法可得。此即真佛。佛与众生一心无异。犹如虚空无杂无坏。如大日轮照四天下。日升之时明遍天下。虚空不曾明。日没之时暗遍天下。虚空不曾暗。明暗之境自相陵夺。虚空之性廓然不变。佛及众生心亦如此。若观佛作清净光明解脱之相。观众生作垢浊暗昧生死之相。作此解者历河沙劫终不得菩提。为著相故。唯此一心更无微尘许法可得。即心是佛。如今学道人。不悟此心体。便于心上生心。向外求佛。著相修行。皆是恶法。非菩提道。供养十方诸佛。不如供养一个无心道人。何故。无心者无一切心也。如如之体。内如木石不动不摇。外如虚空不塞不碍。无能所无方所。无相貌无得失。趋 者不敢入此法。恐落空无栖泊处故。望崖而退。例皆广求知见。所以求知见者如毛。悟道者如角。文殊当理。普贤当行。理者真空无碍之理。行者离相无尽之行。观音当大慈。势至当大智。维摩者净名也。净者性也。名者相也。性相不异。故号净名。诸大菩萨所表者人皆有之。不离一心悟之即是。今学道人。不向自心中悟。乃于心外著相取境。皆与道背。恒河沙者。佛说是沙。诸佛菩萨释梵诸天步履而过。沙亦不喜。牛羊虫蚁践踏而行。沙亦不怒。珍宝馨香沙亦不贪。粪尿臭秽沙亦不恶。此心即无心之心。离一切相。众生诸佛更无差别。但能无心。便是究竟。学道人若不直下无心。累劫修行终不成道。被三乘功行拘系不得解脱。然证此心有迟疾。有闻法一念便得无心者。有至十信十住十行十回向乃得无心者。长短得无心乃住。更无可修可证。实无所得。真实不虚。一念而得。与十地而得者。功用恰齐。更无深浅。只是历劫枉受辛勤耳。造恶造善皆是著相。著相造恶枉受轮回。著相造善枉受劳苦。总不如言下便自认取本法。此法即心。心外无法。此心即法。法外无心。心自无心。亦无无心者。将心无心。心却成有。默契而已。绝诸思议。故曰言语道断心行处灭。此心是本源清净佛。人皆有之。蠢动含灵与诸佛菩萨一体不 现代汉语译本：不敢进入这种法门的人，是害怕落入空无一物，没有可以停靠的地方。他们像站在悬崖边上一样，望而却步。他们通常广泛地寻求知识和见解。因此，求知见的人多如牛毛，而悟道的人却少如麟角。文殊菩萨代表着真理（当理），普贤菩萨代表着实践（当行）。真理指的是真空无碍的道理，实践指的是离相无尽的修行。观音菩萨代表着大慈悲，势至菩萨代表着大智慧。维摩（Vimalakirti）的意思是净名，净指的是自性，名指的是现象。自性和现象没有区别，所以被称为净名。诸大菩萨所代表的品质，每个人都具备。不离开当下这一念心去领悟，就是真谛。现在学道的人，不向自己的心中去领悟，却在心外执著于现象，追求外在的境界，这都与道背道而驰。恒河沙的数量，佛说是沙子，诸佛菩萨、释梵诸天走过，沙子也不会高兴；牛羊虫蚁践踏而行，沙子也不会愤怒；珍宝馨香，沙子也不会贪恋；粪尿臭秽，沙子也不会厌恶。这颗心就是无心之心，远离一切现象。众生和诸佛之间，更没有差别。只要能够做到无心，就是究竟。学道的人如果不当下直接做到无心，累劫修行最终也无法成道，会被三乘的功行所束缚，无法解脱。然而，证得这颗心有快慢之分。有的人听闻佛法，一念之间就能达到无心；有的人要经历十信、十住、十行、十回向才能达到无心。无论时间长短，只要达到无心就停止，不再有可以修行和可以证悟的，实际上也没有什么可以得到的，真实不虚。一念之间证得，与十地菩萨证得，功用完全一样，没有深浅之分，只是白白地经历了漫长岁月的辛勤而已。造恶造善都是执著于现象。执著于现象造恶，白白地遭受轮回；执著于现象造善，白白地遭受劳苦。总不如当下就认识到本来的佛法。这个佛法就是心，心外没有佛法。这颗心就是佛法，佛法外没有心。心自然是无心的，也没有一个无心的人。用有心去追求无心，心反而变成了有。只能默默地领会，断绝一切思议。所以说，‘言语道断，心行处灭’。这颗心是本源清净的佛，每个人都具备，所有会动的生物和诸佛菩萨都是一体的。 文殊(Manjusri)：代表智慧的菩萨 普贤(Samantabhadra)：代表实践的菩萨 观音(Avalokiteśvara)：代表慈悲的菩萨 势至(Mahāsthāmaprāpta)：代表力量的菩萨 维摩(Vimalakirti)：一位著名的在家菩萨
English
English version: Those who dare not enter this Dharma are afraid of falling into emptiness, having nowhere to rest. They retreat as if standing on the edge of a cliff. They usually seek knowledge and views extensively. Therefore, those who seek knowledge and views are as numerous as hairs, while those who attain enlightenment are as rare as horns. Manjusri (Manjusri: Bodhisattva representing wisdom) represents reason, and Samantabhadra (Samantabhadra: Bodhisattva representing practice) represents practice. Reason refers to the principle of emptiness and unobstructedness, and practice refers to the endless practice of detachment from appearances. Avalokiteśvara (Avalokiteśvara: Bodhisattva representing compassion) represents great compassion, and Mahāsthāmaprāpta (Mahāsthāmaprāpta: Bodhisattva representing power) represents great wisdom. Vimalakirti (Vimalakirti: A famous lay Bodhisattva) means 'pure name.' 'Pure' refers to nature, and 'name' refers to appearance. Nature and appearance are not different, so it is called 'pure name.' The qualities represented by the great Bodhisattvas are possessed by everyone. To realize it without leaving this one thought of the present moment is the true meaning. Now, those who study the Way do not seek to realize it within their own minds, but instead cling to appearances outside the mind and pursue external realms, which is contrary to the Way. The number of the Ganges sands, the Buddha said, is sand. When Buddhas, Bodhisattvas, Sakra, Brahma, and other gods walk over it, the sand is not happy. When cattle, sheep, insects, and ants trample on it, the sand is not angry. The sand is not greedy for treasures and fragrances, nor does it dislike filth and foulness. This mind is the mind of no-mind, detached from all appearances. There is no difference between sentient beings and Buddhas. As long as one can achieve no-mind, that is the ultimate. If those who study the Way do not directly achieve no-mind, they will not be able to attain enlightenment even after kalpas of practice, and they will be bound by the merits and practices of the Three Vehicles and unable to be liberated. However, there are differences in the speed of realizing this mind. Some attain no-mind in a single thought upon hearing the Dharma, while others attain no-mind only after going through the ten faiths, ten abodes, ten practices, and ten dedications. Whether it is a long or short time, stop when you reach no-mind. There is nothing more to cultivate or realize, and there is actually nothing to be gained. It is true and not false. The merit and function of attaining it in a single thought is exactly the same as that of attaining it in the tenth ground. It is just that one has suffered hardship in vain for countless kalpas. Creating evil and creating good are both attachments to appearances. Creating evil with attachment to appearances is to suffer in vain in reincarnation. Creating good with attachment to appearances is to suffer in vain. It is better to recognize the original Dharma directly in the present moment. This Dharma is the mind, and there is no Dharma outside the mind. This mind is the Dharma, and there is no mind outside the Dharma. The mind is naturally no-mind, and there is no one who is no-mind. Using the mind to seek no-mind, the mind becomes existent. It can only be understood silently, cutting off all thoughts and deliberations. Therefore, it is said, 'The path of language is cut off, and the activity of the mind ceases.' This mind is the originally pure Buddha, which everyone possesses. All moving creatures are one with the Buddhas and Bodhisattvas. --------------------------------------------------------------------------------
Chinese
异。只为妄想分别造种种业果。本佛上实无一物。虚通寂静。明妙安乐而已。深自悟入。直下便是。圆满具足更无所欠。纵使三只精进修行历诸地位。及一念证时。只证元来自佛。向上更不添得一物。却观历劫功用。总是梦中妄为。故如来云。我于阿耨菩提实无所得。若有所得。然灯佛则不与我授记。又云。是法平等。无有高下。是名菩提。即此本源清净心。与众生诸佛世界山河。有相无相遍十方界。一切平等无彼我相。此本源清净心。常自圆明遍照。世人不悟。只认见闻觉知为心。为见闻觉知所覆。所以不睹精明本体。但直下无心。本体自现。如大日轮升于虚空遍照十方更无障碍。故学道人唯认见闻觉知施为动作。空却见闻觉知。即心路绝无入处。但于见闻觉知处认本心。然本心不属见闻觉知。亦不离见闻觉知。但莫于见闻觉者上起见解。亦莫于见闻觉知上动念。亦莫离见闻觉知觅心。亦莫舍见闻觉知取法。不即不离。不住不着。纵横自在无非道场。世人闻道。诸佛皆传心法。将谓心上别有一法可证可取。遂将心觅法。不知心即是法法即是心。不可将心更求于心。历千万劫终无得日。不如当下无心。便是本法。如力士迷额内珠向外求觅。周行十方终不能得。智者指之当时自见本珠如故。故学道人迷自本心不认为佛。 现代汉语译本： 差别。只因为虚妄的念头和分别心，造作种种业报。本来佛性上实际上没有一物，空虚通达，寂静无为，光明玄妙，安宁快乐罢了。深刻地自我领悟，当下就是，圆满具足，更没有什么欠缺。纵然经历无数劫精进修行，经历各种阶位，以及一念证悟的时候，也只是证悟了原本就是佛的自性，向上再也添加不了一物。回头看历劫的功用，总是在梦中虚妄作为。所以如来说：‘我对于阿耨多罗三藐三菩提（无上正等正觉）实际上没有得到什么。如果有所得，燃灯佛（过去佛名）就不会给我授记。’又说：‘这个法是平等的，没有高下之分，这就叫做菩提（觉悟）。’就是这个本源清净心，与众生、诸佛、世界、山河，有形的无形的，遍布十方世界，一切平等，没有彼此的分别。这个本源清净心，常常自己圆满光明，普遍照耀。世人不觉悟，只把见闻觉知当作心，被见闻觉知所覆盖，所以不能见到精明的心体。只要当下无心，心体自然显现，就像太阳升到虚空中，普遍照耀十方，更没有障碍。所以学道的人只在见闻觉知、施为动作上用心，如果能空掉见闻觉知，心路就断绝，没有进入的地方。只要在见闻觉知处认识本心，然而本心不属于见闻觉知，也不离开见闻觉知。只要不在见闻觉知上产生见解，也不要在见闻觉知上动念头，也不要离开见闻觉知去寻找心，也不要舍弃见闻觉知去求取法。不即不离，不住不着，纵横自在，无处不是道场。世人听说，诸佛都传授心法，就以为心上另外有一法可以证悟可以求取，于是就用心去寻找法，不知道心就是法，法就是心，不可以用心再去求心，经历千万劫也不会有得到的一天。不如当下无心，就是根本的法。就像力士迷失了额头内的宝珠，向外求觅，走遍十方也不能得到。智者指点他，当时就自己看见了本来的宝珠。所以学道的人迷失了自己的本心，不认为自己是佛。
English
English version: Differences arise only from deluded thoughts and discriminations, creating various karmic consequences. In reality, there is nothing on the original Buddha-nature; it is empty, pervading, tranquil, wonderfully bright, peaceful, and joyful. Deeply realize this yourself, and it is right here and now, complete and perfect, lacking nothing. Even if one diligently cultivates through countless kalpas (aeons), passing through various stages, and at the moment of enlightenment, one only realizes the original self-Buddha. Nothing more can be added. Looking back at the efforts of countless kalpas, they are all illusory actions in a dream. Therefore, the Tathagata (Buddha) said, 'I actually obtained nothing from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). If I had obtained something, Dipamkara Buddha (a past Buddha) would not have given me a prediction of Buddhahood.' He also said, 'This Dharma (teaching) is equal, without high or low. This is called Bodhi (enlightenment).' This original pure mind, together with sentient beings, all Buddhas, worlds, mountains, and rivers, whether with form or without form, pervades the ten directions. Everything is equal, without any sense of self or other. This original pure mind is always self-illuminating and universally shining. People in the world do not realize this, only recognizing seeing, hearing, feeling, and knowing as the mind, and are covered by seeing, hearing, feeling, and knowing, so they do not see the bright essence of the original substance. But if one is simply without mind, the original substance will naturally appear, like the great sun rising in the empty sky, universally illuminating the ten directions without any obstruction. Therefore, those who study the Way only focus on seeing, hearing, feeling, knowing, acting, and moving. If one can empty seeing, hearing, feeling, and knowing, the path of the mind is cut off, and there is no place to enter. Just recognize the original mind in the place of seeing, hearing, feeling, and knowing. However, the original mind does not belong to seeing, hearing, feeling, and knowing, nor is it separate from seeing, hearing, feeling, and knowing. Just do not generate views on seeing, hearing, feeling, and knowing, nor generate thoughts on seeing, hearing, feeling, and knowing, nor seek the mind apart from seeing, hearing, feeling, and knowing, nor abandon seeing, hearing, feeling, and knowing to grasp the Dharma. Neither identical nor separate, neither dwelling nor attached, freely and naturally, everywhere is a Bodhimanda (place of enlightenment). People in the world hear that all Buddhas transmit the mind Dharma, and think that there is another Dharma on the mind that can be realized and grasped, so they use the mind to seek the Dharma, not knowing that the mind is the Dharma, and the Dharma is the mind. One cannot use the mind to seek the mind again. Through millions of kalpas, there will never be a day of attainment. It is better to be without mind in the present moment, which is the fundamental Dharma. It is like a strong man who loses the pearl within his forehead and seeks it externally, traveling throughout the ten directions but never finding it. A wise man points it out, and then he sees the original pearl as it was. Therefore, those who study the Way are deluded about their own original mind, not recognizing themselves as Buddhas. --------------------------------------------------------------------------------