Chinese
心不用求法。心即法也。凡人多为境碍心。事碍理。常欲逃境以安心。屏事以存理。不知乃是心碍境理碍事。但令心空境自空。但令理寂事自寂。勿倒用心也。凡人多不肯空心。恐落于空。不知自心本空。愚人除事不除心。智者除心不除事。菩萨心如虚空。一切俱舍。所作福德皆不贪着。然舍有三等。内外身心一切俱舍。犹如虚空无所取着。然后随方应物。能所皆忘。是为大舍。若一边行道布德。一边旋舍。无希望心。是为中舍。若广修众善有所希望。闻法知空。遂乃不着。是为小舍。大舍如火烛在前。更无迷悟。中舍如火烛在傍。或明或暗。小舍如火烛在后。不见坑阱。故菩萨心如虚空。一切俱舍。过去心不可得。是过去舍。现在心不可得。是现在舍。未来心不可得。是未来舍。所谓三世俱舍。自如来付法迦叶已来。以心印心。心心不异。印着空即印不成文。印着物即印不成法。故以心印心。心心不异。能印所印俱难契会。故得者少。然心即无心。得即无得。佛有三身。法身说自性虚通法。报身说一切清净法。化身说六度万行法。法身说法。不可以言语音声形相文字而求。无所说无所证。自性虚通而已。故曰。无法可说是名说法。报身化身皆随机感现。所说法亦随事应根以为摄化。皆非真法。故曰。报化非真佛。亦 非说法者。所言同是一精明分为六和合。一精明者。一心也。六和合者。六根也。此六根各与尘合。眼与色合。耳与声合。鼻与香合。舌与味合。身与触合。意与法合。中间生六识为十八界。若了十八界无所有。束六和合为一精明。一精明者。即心也。学道人皆知此。但不能免作一精明六和合解。遂被法缚不契本心。如来现世。欲说一乘真法则众生不信兴谤。没于苦海。若都不说。则堕悭贪。不为众生溥舍妙道。遂设方便说有三乘。乘有大小。得有浅深。皆非本法。故云。唯有一乘道余二则非真。然终未能显一心法。故召迦叶同法座别付一心。离言说法。此一枝法令别行。若能契悟者。便至佛地矣。 问如何是道。如何修行。师云。道是何物。汝欲修行。问诸方宗师相承参禅学道如何。师云。引接钝根人语。未可依凭。云此即是引接钝根人语。未审接上根人复说何法。师云。若是上根人。何处更就人觅他。自己尚不可得。何况更别有法当情。不见教中云。法法何状。云若如此。则都不要求觅也。师云。若与么则省心力。云如是则浑成断绝不可是无也。师云。阿谁教他无。他是阿谁。尔拟觅他。云既不许觅。何故又言莫断他。师云。若不觅便休。即谁教尔断。尔见目前虚空作么生断他。云此法可得便同虚空否。师 现代汉语译本 非说法者：所说的都是将一个精明（jingming）[指一心]分为六个和合（hehe）[指六根]。一个精明，就是一心。六个和合，就是六根。这六根各自与尘境相合：眼与色相合，耳与声相合，鼻与香相合，舌与味相合，身与触相合，意与法相合。中间产生六识，成为十八界。如果了悟十八界空无所有，将六个和合收束为一个精明。一个精明，就是心。学道的人都知道这些，但不能免于将‘一个精明’和‘六个和合’分开理解，于是被法所束缚，不能契合本心。如来（Rulai）[佛的称号]出现在世间，想要说一乘（yicheng）[唯一的成佛之道]真法，但众生不相信而加以诽谤，沉没于苦海。如果什么都不说，就堕入悭吝，不为众生普遍施舍妙道。于是设立方便，说有三乘（sancheng）[声闻乘、缘觉乘、菩萨乘]，乘有大小，得有深浅，都不是根本之法。所以说：‘唯有一乘道，其余二乘则非真。’然而始终未能显明一心之法。所以召集迦叶（Jiaye）[佛陀的十大弟子之一]同法座，特别付嘱一心，以离言说法。这一支法令另行传布。如果能够契悟，便能到达佛地了。 问：如何是道？如何修行？师说：道是什么东西？你想要修行什么？问：各方宗师相传参禅学道，又是如何？师说：那是引导迟钝根性的人所说的话，不可依凭。问：既然这是引导迟钝根性的人所说的话，那么接引上等根性的人又说什么法？师说：如果是上等根性的人，哪里还需要向别人寻求？自己尚且不可得，何况还有别的法可以符合心意？不见经教中说：‘法法是什么形状？’问：如果这样，那么就都不需要寻求了？师说：如果这样，就省了心力。问：这样就完全断绝了，难道不是空无所有吗？师说：是谁教你说它空无所有？它是谁？你打算寻找它吗？问：既然不许寻找，为什么又说不要断绝它？师说：如果不寻找就罢了，是谁教你断绝它？你看见眼前的虚空，要怎么断绝它？问：这个法可以变得和虚空一样吗？师
English
English version Non-speaker of Dharma: What is spoken is that one essence of intelligence (jingming) [referring to the one mind] is divided into six harmonies (hehe) [referring to the six senses]. The one essence of intelligence is the one mind. The six harmonies are the six senses. These six senses each combine with the dust: the eye combines with form, the ear with sound, the nose with smell, the tongue with taste, the body with touch, and the mind with dharma. In between, the six consciousnesses arise, becoming the eighteen realms. If one understands that the eighteen realms are empty and without substance, one binds the six harmonies into one essence of intelligence. The one essence of intelligence is the mind. All who study the Way know this, but they cannot avoid interpreting ‘one essence of intelligence’ and ‘six harmonies’ separately, and thus are bound by the Dharma and cannot accord with their original mind. The Tathagata (Rulai) [title of the Buddha] appears in the world, wanting to speak the one vehicle (yicheng) [the only path to Buddhahood] true Dharma, but sentient beings do not believe and slander it, sinking into the sea of suffering. If nothing is said at all, one falls into stinginess, not universally bestowing the wonderful Way upon sentient beings. Therefore, expedient means are established, saying there are three vehicles (sancheng) [Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle], the vehicles having large and small, attainment having shallow and deep, none of which are the fundamental Dharma. Therefore, it is said: ‘There is only the one vehicle path, the other two are not true.’ Yet, the Dharma of the one mind has never been fully revealed. Therefore, Kashyapa (Jiaye) [one of the Buddha's ten great disciples] is summoned to share the Dharma seat, and the one mind is specially entrusted, with Dharma spoken apart from words. This branch of the Dharma is to be propagated separately. If one can accord with and awaken to it, one will reach the Buddha-ground. Question: What is the Dao? How does one cultivate? The Master said: What thing is the Dao? What do you want to cultivate? Question: How do the masters of various schools traditionally practice Chan meditation and study the Dao? The Master said: Those are words to guide people of dull faculties; they are not to be relied upon. Question: Since these are words to guide people of dull faculties, what Dharma is spoken to guide people of superior faculties? The Master said: If they are people of superior faculties, where else would they seek it from others? Even oneself is unattainable; how much more so is there another Dharma that accords with the mind? Have you not seen it said in the teachings: ‘What form does Dharma have?’ Question: If that is so, then there is no need to seek at all? The Master said: If that is so, then you save effort. Question: In that case, it becomes complete annihilation; can it be that there is nothing? The Master said: Who taught you to say that it is nothing? Who is it? Do you intend to seek it? Question: Since seeking is not permitted, why do you also say not to cut it off? The Master said: If you do not seek, then it is finished; who taught you to cut it off? You see the empty space before your eyes; how do you cut it off? Question: Can this Dharma become the same as empty space? --------------------------------------------------------------------------------
Chinese
云。虚空早晚向尔道有同有异。我暂如此说。尔便向者里生解。云应是不与人生解耶。师云。我不曾障尔。要且解属于情。情生则智隔。云向者里莫生情是否。师云。若不生情。阿谁道是。 问才向和尚处发言。为甚么便言话堕。师云。汝自是不解语人。有甚么堕负。 问向来如许多言说皆是抵敌语。都未曾有实法指示于人。师云。实法无颠倒。汝今问处自生颠倒。觅甚么实法。云既是问处自生颠倒。和尚答处如何。师云。尔且将物照面看。莫管他人。又云。只如个痴狗相似。见物动处便吠。风吹草木也不别。又云。我此禅宗从上相承已来。不曾教人求知求解。只云学道早是接引之词。然道亦不可学。情存学解却成迷道。道无方所名大乘心。此心不在内外中间。实无方所。第一不得作知解。只是说汝如今情量处。情量若尽心无方所。此道天真本无名字。只为世人不识迷在情中。所以诸佛出来说破此事。恐汝诸人不了。权立道名。不可守名而生解。故云。得鱼忘筌。身心自然达道识心。达本源故号为沙门。沙门果者。息虑而成不从学得。汝如今将心求心。傍他家舍只拟学取。有甚么得时。古人心利才闻一言便乃绝学。所以唤作绝学无为闲道人。今时人只欲得多知多解。广求文义。唤作修行。不知多知多解翻 现代汉语译本： 云：虚空早晚向你说道有同有异，我暂且这样说，你便在这里产生理解。云：难道是不让人产生理解吗？师父说：我没有阻止你，但理解属于情感，情感产生则智慧被隔断。云：在这里不产生情感可以吗？师父说：如果不产生情感，谁来说这些呢？ 问：刚向和尚您这里发言，为什么就说言语堕落了？师父说：你自己是不理解言语的人，有什么堕落的？ 问：向来这么多言语都是对抗之语，都没有实际的佛法指示给人。师父说：实际的佛法没有颠倒，你现在提问的地方自己产生颠倒，寻找什么实际的佛法？云：既然是提问的地方自己产生颠倒，和尚回答的地方如何呢？师父说：你且拿东西照照自己的脸看看，不要管他人。又说：就像个痴呆的狗一样，见到东西动就叫，风吹草木也不分辨。又说：我这个禅宗从上代相承以来，不曾教人求知求解，只说学道已经是接引之词。然而道也不可以学，如果存有学习理解的心，反而会迷惑于道。道没有固定的处所，名为大乘心。此心不在内外中间，实在没有固定的处所。第一点是不能产生知解，只是说你现在的情感思量之处。情感思量如果穷尽，心就没有固定的处所。此道天真自然，本来没有名字，只因为世人不认识，迷惑在情感之中，所以诸佛出来说破这件事。恐怕你们这些人不明白，权且立个道名，不可守着名字而产生理解。所以说：得到鱼就忘记鱼筌。身心自然通达道，认识心。通达本源，所以号为沙门（Śrāmaṇa，指佛教出家修行者）。沙门果（Śrāmaṇaphala，指成为沙门的果报）是止息思虑而成就的，不是从学习中得到的。你现在用意识去寻求意识，依傍他人的家舍，只想学习获取，有什么得到的时候？古人根器锐利，才听到一句话便彻底停止学习。所以叫做绝学无为的闲道人。现在的人只想要得到更多的知识和理解，广泛地寻求文句的意义，称作修行，不知道多知多解反而
English
English version: Cloud: Empty space tells you about sameness and difference morning and night. I'll say it this way for now, and you immediately generate understanding from here. Cloud: Is it that you shouldn't let people generate understanding? The Master said: I haven't obstructed you, but understanding belongs to emotion. When emotion arises, wisdom is separated. Cloud: Is it okay not to generate emotion here? The Master said: If you don't generate emotion, who will say these things? Question: Just after speaking to you, venerable monk, why is it said that speech has fallen? The Master said: You yourself are not a person who understands speech. What fall is there? Question: All these words spoken before are words of opposition, and there has never been any real Dharma (Dharma, meaning the teachings of the Buddha) pointed out to people. The Master said: Real Dharma has no inversion. The place where you are asking now generates inversion itself. What real Dharma are you seeking? Cloud: Since the place of asking generates inversion itself, what about the place where the venerable monk answers? The Master said: You should take something to look at your own face and not worry about others. He also said: It's just like a foolish dog, barking when it sees something moving, not even distinguishing between the wind blowing grass and trees. He also said: This Chan (Zen) school of mine, passed down from above, has never taught people to seek knowledge or understanding. Just saying 'learn the Way' is already a term of introduction. However, the Way also cannot be learned. If you harbor a mind of learning and understanding, you will become deluded about the Way. The Way has no fixed place and is called the Great Vehicle Mind (Mahāyāna-citta, referring to the mind of the Mahayana path). This mind is not inside, outside, or in between; it truly has no fixed place. The first thing is not to create intellectual understanding; it's just talking about where your emotional thoughts are now. If emotional thoughts are exhausted, the mind has no fixed place. This Way is naturally true and originally has no name, only because people in the world do not recognize it and are deluded by emotions. Therefore, all the Buddhas come out to explain this matter. Fearing that you all will not understand, they temporarily establish the name of the Way. You must not cling to the name and generate understanding. Therefore, it is said: 'Forget the fish trap once you've caught the fish.' The body and mind naturally attain the Way and recognize the mind. Attaining the original source is therefore called a Śrāmaṇa (Śrāmaṇa, meaning a Buddhist renunciate). The fruit of Śrāmaṇa (Śrāmaṇaphala, referring to the fruits of becoming a renunciate) is achieved through ceasing thoughts and is not obtained through learning. You are now using the mind to seek the mind, relying on others' homes, only intending to learn and acquire. When will you ever attain anything? People of ancient times had sharp faculties, and upon hearing one word, they would completely cease learning. Therefore, they are called idle people of the Way who have ceased learning and are non-active. People nowadays only want to gain more knowledge and understanding, widely seeking the meaning of words and phrases, calling it practice, not knowing that more knowledge and understanding instead --------------------------------------------------------------------------------
Chinese
成壅塞。唯知多与儿酥乳吃。消与不消都总不知。三乘学道人皆是此样。尽名食不消者。所谓知解不消。皆为毒药。尽向生灭中取。真如之中都无此事。故云。我王库内无如是刀。从前所有一切解处。尽须并却令空。更无分别。即是空如来藏。如来藏者。更无纤尘可有。即是破有法王出现世间。亦云。我于然灯佛所。无少法可得。此语只为空尔情量知解。但销镕表里。情尽都无依执。是无事人。三乘教网。只是应机之药。随宜所说临时施设。各各不同。但能了知。即不被惑。第一不得于一机一教边守文作解。何以如此。实无有定法如来可说。我此宗门不论此事。但知息心即休。更不用思前虑后。 问从上来皆云。即心是佛。未审即那个心是佛。师云。尔有几个心。云为复即凡心是佛。即圣心是佛。师云。尔何处有凡圣心耶。云即今三乘中说有凡圣。和尚何得言无。师云。三乘中分明向尔道。凡圣心是妄。尔今不解。返执为有。将空作实。岂不是妄。妄故迷心。汝但除却凡情圣境。心外更无别佛。祖师西来直指一切人全体是佛。汝今不识。执凡执圣向外驰骋。还自迷心。所以向汝道。即心是佛。一念情生即堕异趣。无始已来不异今日。无有异法故名成等正觉。云和尚所言即者。是何道理。师云。觅什么道理。才有 现代汉语译本： 形成壅塞。只知道多给孩子喂酥油和乳汁，消化与不消化都完全不知道。三乘（Sravakayana, Pratyekabuddhayana, and Bodhisattvayana）学道的人都是这个样子，都可称为‘食物不消化’的人。所谓的知解不消化，都是毒药，全部在生灭法中求取。真如（Tathata）之中根本没有这些事。所以说：‘我的王库里没有这样的刀。’从前所有的一切理解之处，都必须一并去除使之空无，不再有分别，这就是空如来藏（Tathagatagarbha）。如来藏，再没有一丝尘埃可以存在，这就是破除有法的法王出现在世间。也说：‘我在然灯佛（Dipamkara Buddha）那里，没有得到丝毫的法。’这句话只是为了空掉你们的情感揣测和知解。只要销熔表里，情感完全消尽，没有依赖执着，就是无事人。三乘的教法，只是应机的药物，随顺情况所说，临时设施，各不相同。只要能够了解，就不会被迷惑。第一，不要在一种机缘一种教法上拘泥文字，进行解释。为什么这样说呢？实在没有固定的法如来（Tathagata）可以宣说。我这个宗门不谈论这些事，只要知道息心就停止，更不用思前虑后。 问：从以前到现在都说，即心是佛。不知道哪个心是佛？ 师父说：你有几个心？ （学人）说：是凡夫心是佛，还是圣人心是佛？ 师父说：你哪里有凡夫心和圣人心？ （学人）说：现在三乘中说有凡夫和圣人，和尚为什么说没有？ 师父说：三乘中分明地告诉你，凡夫心和圣人心是虚妄的，你现在不理解，反而执着为有，把空当成实有，岂不是虚妄？因为虚妄所以迷惑了心。你只要去除凡夫的情感和圣人的境界，心外就没有别的佛。祖师西来直接指出一切人全体都是佛，你现在不认识，执着凡夫和圣人向外驰骋，还是自己迷惑了心。所以对你说，即心是佛。一念情生就堕入不同的境地。从无始以来不异于今天，没有不同的法，所以名叫成等正觉（Anuttara-samyak-sambodhi）。 （学人）问：和尚所说的‘即’是什么道理？ 师父说：寻找什么道理？刚有