Chinese
佛说一切法。为除一切心。我无一切心。何用一切法。本源清净佛上。更不着一物。譬如虚空虽以无量珍宝庄严终不能住。佛性同虚空。虽以无量功德智慧庄严终不能住。但迷本性转不见耳。所谓心地法门。万法皆依此心建立。遇境即有无境即无。不可于净性上转作境解。所言定慧。鉴用历历。寂寂惺惺见闻觉知。皆是境上作解。暂为中下根人说即得。若欲亲证皆不可作如此见解。尽是境法有没处没于有地。但于一切法不作有无见。即见法也。 九月一日师谓休曰。自达摩大师到中国。唯说一心唯传一法。以佛传佛不说余佛。以法传法不说余法。法即不可说之法。佛即不可取之佛。乃是本源清净心也。唯此一事实。余二则非真。般若为慧。此慧即无相本心也。凡夫不趣道。唯恣六情乃行六道。学道人一念计生死即落魔道。一念起诸见即落外道。见有生趣其灭。即落声闻道。不见有生唯见有灭。即落缘觉道。法本不生今亦无灭。不起二见不厌不欣。一切诸法唯是一心。然后乃为佛乘也。凡夫皆逐境生心。心遂欣厌。若欲无境当忘其心。心忘即境空。境空即心灭。若不忘心而但除境。境不可除。只益纷扰。故万法唯心。心亦不可得。复何求哉。学般若人不见有一法可得。绝意三乘。唯一真实。不可证得。谓我能证能 现代汉语译本： 佛陀开示一切法，是为了去除一切妄心。如果我心中没有妄念，又何需一切法呢？本源清净的佛性之上，不应执着任何事物。譬如虚空，即使用无量的珍宝来庄严，最终也不能停留。佛性如同虚空，即使用无量的功德智慧来庄严，最终也不能停留。只是因为迷惑了本性，反而看不见罢了。这就是所谓的心地法门，万法都依此心而建立。遇到外境就产生，没有外境就没有。不可在清净的自性上，转而产生对外境的理解。所说的定和慧，明明白白地觉察运用，寂静之中保持清醒，见闻觉知，都是在对外境的理解上做功夫。暂时为中下根器的人说可以，如果想要亲自证悟，都不可作如此见解。这些都是外境之法，有消失的时候，消失在有形的地方。只要对一切法不作有无的分别见解，就是见到法了。 九月一日，师父对休说：‘自从达摩大师来到中国，只说一心，只传一法。以佛传佛，不说其他的佛；以法传法，不说其他的法。法就是不可说的法，佛就是不可取的佛。乃是本源清净的心啊。只有这一件事是真实的，其余两种都不是真实的。般若就是智慧，这种智慧就是无相的本心啊。凡夫不趋向于道，只是放纵六根，于是行于六道。学道的人，一念之间计较生死，就落入魔道；一念之间生起各种见解，就落入外道。见到有生而追求其灭，就落入声闻道；不见有生，只见到有灭，就落入缘觉道。法本来不生，现在也没有灭。不生起两种对立的见解，不厌恶也不欣喜。一切诸法，唯一是心。然后才是佛乘啊。’凡夫都随着外境而生心，心就产生欣喜和厌恶。如果想要没有外境，就应当忘记自己的心。心忘记了，外境就空了；外境空了，心也就灭了。如果不忘记心，而只是去除外境，外境是无法去除的，只会增加纷扰。所以万法唯心，心也是不可得的，又有什么可以追求的呢？学般若的人，不见有一法可以得到，断绝了对三乘的执着，唯一真实，不可证得。如果认为我能够证得，能
English
English version: The Buddha spoke of all Dharmas (teachings, principles) to eliminate all minds (deluded thoughts). If I have no mind, what use is there for all Dharmas? On the original pure Buddha-nature, one should not attach to anything. For example, even if the empty space is adorned with immeasurable treasures, they cannot stay there permanently. The Buddha-nature is like empty space; even if it is adorned with immeasurable merits and wisdom, it cannot stay there permanently. It is only because one is deluded about one's original nature that one cannot see it. This is the so-called Dharma-door of the mind-ground, upon which all Dharmas are established. It arises when encountering an object, and ceases when there is no object. One should not, on the pure nature, turn to understanding objects. What is said about Samadhi (concentration) and Prajna (wisdom) is that awareness is clear and distinct in its function, silent and yet awake. Seeing, hearing, perceiving, and knowing are all interpretations based on objects. It is acceptable to speak of these temporarily for people of middle and lower capacity. If one wishes to personally realize the truth, one should not have such views. These are all object-Dharmas, which have a place to disappear, disappearing in the realm of existence. Only by not having views of existence or non-existence towards all Dharmas can one see the Dharma. On the first day of September, the Master said to Xiu: 'Since Bodhidharma (the first patriarch of Zen Buddhism in China) came to China, he only spoke of the One Mind and only transmitted the One Dharma. He transmitted Buddha with Buddha, not speaking of other Buddhas; he transmitted Dharma with Dharma, not speaking of other Dharmas. Dharma is the Dharma that cannot be spoken of, and Buddha is the Buddha that cannot be grasped. It is the original pure mind. Only this one fact is true; the other two are not true. Prajna is wisdom; this wisdom is the formless original mind. Ordinary people do not go towards the Way (Tao), but indulge in the six senses and thus walk the six paths (of reincarnation). A practitioner who calculates birth and death in one thought falls into the demonic path. A practitioner who gives rise to various views in one thought falls into the heretical path. Seeing birth and pursuing its cessation falls into the Sravaka (Hearer) path. Not seeing birth but only seeing cessation falls into the Pratyekabuddha (Solitary Realizer) path. The Dharma originally does not arise, and now it does not cease. Not giving rise to dualistic views, neither disliking nor rejoicing, all Dharmas are only the One Mind. Only then is it the Buddha-vehicle.' Ordinary people all give rise to mind following objects, and the mind then produces joy and aversion. If one wants to have no objects, one should forget one's mind. When the mind is forgotten, the object is empty; when the object is empty, the mind also ceases. If one does not forget the mind but only removes the object, the object cannot be removed and will only increase confusion. Therefore, all Dharmas are only mind, and the mind is also unattainable. What else is there to seek? A person who studies Prajna does not see a single Dharma that can be obtained, cuts off attachment to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and the only truth is unattainable. If one thinks 'I can attain, I can' --------------------------------------------------------------------------------
Chinese
得。皆增上慢人。法华会上拂衣而去者。皆斯徒也。故佛言。我于菩提实无所得默契而已。凡人临欲终时。但观五蕴皆空四大无我。真心无相不去不来。生时性亦不来。死时性亦不去。湛然圆寂心境一如。但能如是。直下顿了。不为三世所拘系。便是出世人也。切不得有分毫趣向。若见善相诸佛来迎及种种现前。亦无心随去。若见恶相种种现前。亦无心怖畏。但自忘心。同于法界。便得自在。此即是要节也。 十月八日。师谓休曰。言化城者。二乘及十地等觉妙觉。皆是权立接引之教。并为化城。言宝所者。乃真心本佛自性之宝。此宝不属情量。不可建立。无佛无众生。无能无所。何处有城。若问此既是化城。何处为宝所。宝所不可指。指即有方所。非真宝所也。故云在近而已。不可定量言之。但当体会契之即是。言阐提者。信不具也。一切六道众生乃至二乘不信有佛果。皆谓之断善根阐提。菩萨者。深信有佛法。不见有大乘小乘。佛与众生同一法性。乃谓之善根阐提。大抵因声教而悟者。谓之声闻。观因缘而悟者。谓之缘觉。若不向自心中悟。虽至成佛。亦谓之声闻佛。学道人多于教法上悟。不于心法上悟。虽历劫修行。终不是本佛。若不于心悟。乃至于教法上悟。即轻心重教。遂成逐块忘于本心。故但契本 现代汉语译本：他们都是增上慢的人。《法华经》会上拂袖离去的人，都是这一类人。所以佛说：‘我对于菩提实际上什么也没有得到，只是默默地契合罢了。’凡人在临终的时候，只要观照五蕴皆空，四大无我，真心无相，不来不去。生的时候自性也不来，死的时候自性也不去。清澈寂静，心境如一。只要能够这样，当下顿悟，不被过去、现在、未来三世所拘束，便是出世之人。千万不能有丝毫的追求和执着。如果见到好的景象，诸佛前来迎接，以及种种瑞相显现，也不要动心跟随而去。如果见到恶的景象，种种恐怖的现象显现，也不要动心害怕。只要忘记自己的心，与法界融为一体，便能得到自在。这就是最重要的关键。 十月初八，老师对休说：‘所说的化城（huà chéng，比喻虚幻不实的目标），二乘（èr chéng，声闻乘和缘觉乘）以及十地（shí dì，菩萨修行过程中的十个阶段）等觉（děng jué，接近佛的觉悟程度）妙觉（miào jué，最高的觉悟程度），都是权宜设立的接引教化，都属于化城。’所说的宝所（bǎo suǒ，比喻最终的涅槃境界），就是真心本佛自性的宝藏。这个宝藏不属于情识思量，不可建立，没有佛也没有众生，没有能也没有所，哪里会有城呢？如果问既然这是化城，哪里是宝所呢？宝所不可指明，指明就有了方位处所，不是真正的宝所。所以说就在眼前，不可用数量来衡量，只要体会契合就是了。’所说的阐提（chǎn tí，断善根的人），就是不具足信心。一切六道众生乃至二乘，不相信有佛果，都称为断善根阐提。菩萨（pú sà，立志成佛的修行者），深信有佛法，不见有大乘小乘，佛与众生同一法性，就称为善根阐提。大抵因为听闻声教而悟道的，称为声闻（shēng wén，听闻佛法而悟道的人）。观察因缘而悟道的，称为缘觉（yuán jué，观察事物因缘而悟道的人）。如果不向自己的心中去悟，即使成了佛，也称为声闻佛。学道的人多在教法上悟道，不在心法上悟道，即使经历无数劫的修行，终究不是本来的佛。如果不从心上悟道，乃至于从教法上悟道，就是轻视心而重视教，于是就成了追逐土块而忘记了本心。所以只要契合本心。
English
English version: They are all people of increased arrogance. Those who拂衣而去 (fú yī ér qù, brushed their sleeves and left in anger) at the assembly of the *Lotus Sutra* are all of this kind. Therefore, the Buddha said, 'In reality, I have obtained nothing in regard to *Bodhi* (pú tí, enlightenment); it is merely a tacit understanding.' When ordinary people are about to die, they should simply contemplate that the five *Skandhas* (wǔ yùn, the five aggregates of existence) are all empty, the four great elements (sì dà, earth, water, fire, and wind) are without self, the true mind is without form, neither going nor coming. At birth, the nature does not come; at death, the nature does not go. Clear and still, perfect and tranquil, mind and境 (jìng, realm) are one. If one can be like this, one will have a direct and sudden awakening, not bound by the three times (sān shì, past, present, and future), and will be a person who has transcended the world. One must not have the slightest inclination or attachment. If one sees auspicious signs, such as Buddhas coming to greet one, and various manifestations appearing, one should not be moved to follow them. If one sees inauspicious signs, such as various terrifying phenomena appearing, one should not be moved to fear them. Simply forget one's own mind and become one with the *Dharmadhatu* (fǎ jiè, the realm of reality), and one will attain freedom. This is the essential key. On the eighth day of the tenth month, the teacher said to Xiu, 'The so-called 化城 (huà chéng, illusory city), the *Two Vehicles* (èr chéng, *Śrāvakayāna* and *Pratyekabuddhayāna*) and the *Ten Bhumis* (shí dì, ten stages of *Bodhisattva* practice), *Almost Perfect Enlightenment* (děng jué, one stage before perfect enlightenment) and *Wonderful Enlightenment* (miào jué, perfect enlightenment) are all expedient teachings established for guidance and are all 化城 (huà chéng, illusory city). The so-called 宝所 (bǎo suǒ, treasure place) is the treasure of the true mind, the original Buddha-nature. This treasure does not belong to emotional thought, cannot be established, has no Buddha and no sentient beings, no able and no 所 (suǒ, that which is acted upon). Where would there be a city? If you ask, since this is an 化城 (huà chéng, illusory city), where is the 宝所 (bǎo suǒ, treasure place)? The 宝所 (bǎo suǒ, treasure place) cannot be pointed out; to point it out would be to give it a location, and it would not be the true 宝所 (bǎo suǒ, treasure place). Therefore, it is said to be near at hand, but cannot be quantified. Simply experience and accord with it. The so-called 阐提 (chǎn tí, *icchantika*) is one who lacks faith. All sentient beings in the six realms, even those of the *Two Vehicles* (èr chéng, *Śrāvakayāna* and *Pratyekabuddhayāna*), who do not believe in the fruit of Buddhahood, are called 阐提 (chǎn tí, *icchantika*) who have severed their roots of goodness. A *Bodhisattva* (pú sà, enlightenment being) deeply believes in the *Buddha Dharma* (fó fǎ, the teachings of the Buddha), does not see a *Great Vehicle* (dà chéng, *Mahayana*) or a *Small Vehicle* (xiǎo chéng, *Hinayana*), and sees that the Buddha and sentient beings share the same *Dharma-nature* (fǎ xìng, the nature of reality); this is called a 阐提 (chǎn tí, *icchantika*) with roots of goodness. Generally speaking, those who awaken through sound and teaching are called *Śrāvakas* (shēng wén, hearers of the Buddha's voice). Those who awaken through observing conditions are called *Pratyekabuddhas* (yuán jué, solitary Buddhas). If one does not awaken within one's own mind, even if one becomes a Buddha, one is still called a *Śrāvaka Buddha* (shēng wén fó, a Buddha who attained enlightenment through listening to the teachings). Many who study the *Dao* (dào, the path) awaken to the teachings but not to the mind; even after countless eons of practice, they are still not the original Buddha. If one does not awaken to the mind, but only to the teachings, one will belittle the mind and value the teachings, and thus become one who chases after clods of earth and forgets the original mind. Therefore, one should simply accord with the original mind.' --------------------------------------------------------------------------------