Chinese
遂向外求觅起功用行。依次第证。历劫勤求永不成道。不如当下无心。决定知一切法。本无所有亦无所得。无依无住。无能无所。不动妄念便证菩提。及证道时只证本心佛。历劫功用并是虚修。如力士得珠时。只得本额珠。不关向外求觅之力。故佛言。我于阿耨菩提实无所得。恐人不信故引五眼所见五语所言。真实不虚是第一义谛。 学道人莫疑四大为身。四大无我。我亦无主。故知此身无我亦无主。五阴为心。五阴无我亦无主。故知此心无我亦无主。六根六尘六识和合生灭亦复如是。十八界既空。一切皆空。唯有本心荡然清净。有识食有智食。四大之身饥疮为患。随顺给养不生贪着。谓之智食。恣情取味妄生分别。惟求适口不生厌离。谓之识食。声闻者。因声得悟。故谓之声闻。但不了自心。于声教上起解。或因神通。或因瑞相。言语运动。闻有菩提涅槃三僧只劫修成佛道。皆属声闻道。谓之声闻佛。唯直下顿了自心。本来是佛。无一法可得。无一行可修。此是无上道。此是真如佛。学道人。只怕一念有。即与道隔矣。念念无相念念无为。即是佛。学道人若欲得成佛。一切佛法总不用学。唯学无求无著。无求即心不生。无著即心不灭。不生不灭即是佛。八万四千法门对八万四千烦恼。只是教化接引门。本无一 现代汉语译本 于是便向外寻求，希望通过修行来获得成就。依照次第去证悟，经历漫长的劫数勤奋追求，也永远无法成道。不如当下就做到心中无念，就能确定地知道一切法，本来就是一无所有，也没有什么可以得到的。无所依赖，无所执着，没有能动者，也没有所动者。不动妄念，就能证得菩提（觉悟）。以及证道的时候，只是证得了本来的心佛。经历劫数的修行都是虚假的。就像力士得到宝珠的时候，只是得到了自己额头上的宝珠，与向外寻求的力量无关。所以佛说：‘我对于阿耨菩提（无上正等正觉）实际上没有什么可以得到的。’ 恐怕人们不相信，所以引用五眼（肉眼、天眼、慧眼、法眼、佛眼）所见，五语（身语、口语、意语、智语、如实语）所说，真实不虚，这是第一义谛（最高的真理）。 学道的人不要怀疑四大（地、水、火、风）是身体。四大没有‘我’，‘我’也没有主宰。所以知道这个身体没有‘我’也没有主宰。五阴（色、受、想、行、识）是心，五阴没有‘我’也没有主宰。所以知道这个心没有‘我’也没有主宰。六根（眼、耳、鼻、舌、身、意）、六尘（色、声、香、味、触、法）、六识（眼识、耳识、鼻识、舌识、身识、意识）和合生灭也是这样。十八界（六根、六尘、六识）既然空了，一切就都空了。只有本心坦荡清净。有识食，有智食。四大组成的身体以饥饿疮痍为患，随顺着供给养护，不生贪恋执着，这叫做智食。放纵情感选取滋味，妄生分别，只求适口，不生厌恶远离，这叫做识食。声闻（听闻佛法而悟道者），因为听闻声音而得到觉悟，所以叫做声闻。只是不了解自己的心，在声教（佛的教诲）上产生理解，或者因为神通，或者因为瑞相，言语运动，听说有菩提涅槃，要经历三僧祇劫（极长的时间）修成佛道，都属于声闻道，叫做声闻佛。只有当下直接了悟自己的心，本来就是佛，没有一法可以得到，没有一行可以修行，这是无上道，这是真如佛。学道的人，只怕一念执着于‘有’，就与道隔开了。念念无相，念念无为，就是佛。学道的人如果想要成佛，一切佛法总都不用学，只学无求无著。无求，就是心不生；无著，就是心不灭。不生不灭就是佛。八万四千法门对应八万四千烦恼，只是教化接引的方便之门，本来没有一法。
English
English version Then they seek externally, hoping to achieve through meritorious conduct. They try to attain enlightenment step by step, diligently striving through countless kalpas, but they will never achieve the Dao. It is better to be without mind in the present moment, and then one can definitively know that all dharmas are fundamentally without substance and without anything to be gained. Without reliance, without attachment, without an actor, without an act. Without moving deluded thoughts, one will attain Bodhi (enlightenment). And when attaining the Dao, one only attains the original mind Buddha. Meritorious conduct through countless kalpas is all in vain. It is like a strong man obtaining a pearl; he only obtains the pearl that was already on his forehead, and it has nothing to do with the effort of seeking externally. Therefore, the Buddha said: 'In Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), I actually obtained nothing.' Fearing that people would not believe, he cited what was seen by the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) and what was spoken by the five voices (body speech, mouth speech, mind speech, wisdom speech, truthful speech), which are true and not false, and this is the ultimate truth (the highest truth). Those who study the Dao should not doubt that the four great elements (earth, water, fire, wind) are the body. The four great elements have no 'self,' and the 'self' has no master. Therefore, know that this body has no 'self' and no master. The five skandhas (form, feeling, perception, volition, consciousness) are the mind, and the five skandhas have no 'self' and no master. Therefore, know that this mind has no 'self' and no master. The arising and ceasing of the union of the six roots (eye, ear, nose, tongue, body, mind), the six dusts (form, sound, smell, taste, touch, dharma), and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are also like this. Since the eighteen realms (six roots, six dusts, six consciousnesses) are empty, everything is empty. Only the original mind is vast and pure. There is consciousness-food and wisdom-food. The body composed of the four great elements suffers from hunger and sores. Following and providing nourishment without generating greed or attachment is called wisdom-food. Indulging in emotions and selecting flavors, falsely generating discriminations, only seeking what is pleasing to the palate without generating aversion or detachment, is called consciousness-food. Sravakas (those who attain enlightenment by hearing the Buddha's teachings) attain enlightenment through hearing sounds, so they are called Sravakas. They simply do not understand their own minds, and they generate understanding based on the teachings. Or because of supernatural powers, or because of auspicious signs, speech and movement, hearing about Bodhi and Nirvana, and cultivating the Buddha-path for three asamkhya kalpas (extremely long periods of time), all belong to the Sravaka path, and they are called Sravaka Buddhas. Only by directly and immediately realizing that one's own mind is originally Buddha, without a single dharma to be obtained and without a single practice to be cultivated, is this the unsurpassed Dao, this is the Tathagata Buddha. Those who study the Dao are only afraid of clinging to a single thought of 'existence,' and then they are separated from the Dao. Thought after thought without form, thought after thought without action, is Buddha. If those who study the Dao want to become Buddha, they do not need to study all the Buddha-dharmas; they only need to study non-seeking and non-attachment. Non-seeking means the mind does not arise; non-attachment means the mind does not cease. Non-arising and non-ceasing is Buddha. The eighty-four thousand Dharma-gates correspond to the eighty-four thousand afflictions; they are only expedient means for teaching and guiding, and there is originally not a single dharma. --------------------------------------------------------------------------------
Chinese
切法。离即是法。知离者是佛。但离一切烦恼。是无法可得。学道人若欲得知要诀。但莫于心上着一物。言佛真法身犹若虚空。此是喻法身即虚空。虚空即法身。常人谓法身遍虚空处。虚空中含容法身。不知法身即虚空虚空即法身也。若定言有虚空。虚空不是法身。若定言有法身。法身不是虚空。但莫作虚空解。虚空即法身。莫作法身解。法身即虚空。虚空与法身无异相。佛与众生无异相。生死与涅槃无异相。烦恼与菩提无异相。离一切相即是佛。凡夫取境。道人取心。心境双忘乃是真法。忘境犹易忘心至难。人不敢忘心。恐落空无捞摸处。不知空本无空。唯一真法界耳。此灵觉性无始已来与虚空同寿。未曾生未曾灭。未曾有未曾无。未曾秽未曾净。未曾喧未曾寂。未曾少未曾老。无方所无内外。无数量无形相。无色像无音声。不可觅不可求。不可以智慧识。不可以言语取。不可以境物会。不可以功用到。诸佛菩萨与一切蠢动含灵。同此大涅槃性。性即是心。心即是佛。佛即是法。一念离真皆为妄想。不可以心更求于心。不可以佛更求于佛。不可以法更求于法。故学道人直下无心默契而已。拟心即差。以心传心此为正见。慎勿向外逐境。认境为心。是认贼为子。为有贪嗔痴即立戒定慧。本无烦恼焉有菩提。故祖师云。 现代汉语译本： 切法（cutting through）。离（detachment）即是法（Dharma，宇宙真理）。知离者是佛（Buddha，觉悟者）。但要远离一切烦恼，实际上是无法可得的（没有实在的东西可以获得）。 学道之人如果想要得知要诀，只要不在心上执着任何事物即可。常说佛的真法身犹如虚空，这只是个比喻，法身就是虚空，虚空就是法身。一般人认为法身遍布虚空，虚空中包含着法身，却不知道法身就是虚空，虚空就是法身。如果执意说有虚空，那么虚空就不是法身；如果执意说有法身，那么法身就不是虚空。只要不把虚空理解成一般的虚空，虚空就是法身。不要把法身理解成一般的法身，法身就是虚空。虚空与法身没有差别。佛与众生没有差别。生死与涅槃没有差别。烦恼与菩提没有差别。远离一切表象就是佛。 凡夫执着于外在的境界，修道之人执着于内在的心。心与境都忘却才是真正的佛法。忘掉外境还比较容易，忘掉内在的心却非常困难。人们不敢忘掉心，是害怕落入空无一物、无处可抓的状态。却不知道空性本来就不是空无，而是一个唯一的真法界。这种灵觉的本性，从无始以来就与虚空同寿，不曾生，不曾灭，不曾有，不曾无，不曾污秽，不曾清净，不曾喧闹，不曾寂静，不曾年少，不曾衰老，没有方位，没有内外，没有数量，没有形状，没有颜色，没有声音，不可寻找，不可追求，不能用智慧去认识，不能用言语去表达，不能用外在的境物去体会，不能用功用去达到。诸佛菩萨与一切有生命的众生，都具有这种大涅槃的本性。本性就是心，心就是佛，佛就是法。一念偏离真如，就都是妄想。不能用（妄）心再去寻求（真心），不能用（妄）佛再去寻求（真佛），不能用（妄）法再去寻求（真法）。所以学道之人，直接达到无心，默默地领悟就可以了。如果动了念头想要用心去理解，那就错了。以心传心，这才是正确的见解。千万不要向外追逐外在的境界，把外境当成自己的心，这就像是认贼作子。因为有了贪嗔痴，所以才设立戒定慧。本来就没有烦恼，哪里会有菩提呢？所以祖师说。
English
English version: Cutting through. Detachment is Dharma (the universal truth). Knowing detachment is Buddha (the enlightened one). But detaching from all afflictions means there is actually nothing to be attained (no substantial thing to be gained). If a student of the Way wants to know the essential secret, simply do not attach to anything in the mind. It is often said that the true Dharmakaya (Dharma body) of the Buddha is like empty space. This is just a metaphor. Dharmakaya is empty space, and empty space is Dharmakaya. Ordinary people think that the Dharmakaya pervades empty space, and empty space contains the Dharmakaya, but they do not know that Dharmakaya is empty space, and empty space is Dharmakaya. If you insist that there is empty space, then empty space is not Dharmakaya. If you insist that there is Dharmakaya, then Dharmakaya is not empty space. Just do not understand empty space as ordinary emptiness; empty space is Dharmakaya. Do not understand Dharmakaya as ordinary Dharmakaya; Dharmakaya is empty space. Empty space and Dharmakaya are not different. Buddha and sentient beings are not different. Samsara (birth and death) and Nirvana are not different. Afflictions and Bodhi (enlightenment) are not different. Detaching from all appearances is Buddha. Ordinary people cling to external realms, while practitioners cling to the internal mind. When both mind and realm are forgotten, that is the true Dharma. Forgetting external realms is easier, but forgetting the internal mind is very difficult. People do not dare to forget the mind because they are afraid of falling into emptiness where there is nothing to grasp. They do not know that emptiness is fundamentally not empty; it is the one true Dharmadhatu (Dharma realm). This spiritual awareness, from beginningless time, has the same lifespan as empty space. It has never been born, never been destroyed, never existed, never not existed, never been defiled, never been pure, never been noisy, never been silent, never been young, never been old, has no location, no inside or outside, no quantity, no form, no color, no sound, cannot be found, cannot be sought, cannot be known by wisdom, cannot be expressed by language, cannot be understood by external things, cannot be attained by effort. All Buddhas and Bodhisattvas, and all living beings, share this great Nirvana nature. This nature is mind, mind is Buddha, and Buddha is Dharma. A single thought that deviates from the truth is all delusion. You cannot use the (deluded) mind to seek the (true) mind, you cannot use the (deluded) Buddha to seek the (true) Buddha, and you cannot use the (deluded) Dharma to seek the (true) Dharma. Therefore, students of the Way should directly attain no-mind and silently realize it. If you try to understand with the mind, you are mistaken. Transmitting mind with mind, this is the correct view. Be careful not to chase after external realms and mistake them for your mind; this is like recognizing a thief as your son. Because there are greed, anger, and ignorance, precepts, concentration, and wisdom are established. Originally, there were no afflictions, so where would Bodhi come from? Therefore, the Patriarch said. --------------------------------------------------------------------------------