English
English version: It forms obstructions. They only know to feed the child with more ghee and milk, completely unaware of whether it is being digested or not. Those who study the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are all like this, and can be called those with 'indigestion'. The so-called indigestion of knowledge and understanding is all poison, all sought within the realm of birth and death. Within True Thusness (Tathata), there is none of this. Therefore, it is said: 'In my royal treasury, there is no such knife.' All previous understandings must be discarded and emptied, with no further discriminations. This is the Empty Tathagatagarbha. The Tathagatagarbha is without a single speck of dust that can exist. This is the Dharma King who destroys existence appearing in the world. It is also said: 'At Dipamkara Buddha's place, I obtained no Dharma whatsoever.' This statement is only to empty your emotional speculations and understandings. As long as you melt away both the inner and outer, and all emotions are exhausted without any reliance or attachment, you are a person of no affairs. The teachings of the Three Vehicles are merely medicine appropriate to the occasion, spoken according to circumstances, and temporarily established, each different. As long as you can understand, you will not be deluded. First, do not cling to the words and make interpretations based on a single opportunity or teaching. Why is this so? There is truly no fixed Dharma that the Tathagata can speak. My school does not discuss these matters; just know to cease the mind and stop, and there is no need to think about the past or worry about the future. Question: From the past until now, it has been said that 'the mind itself is Buddha.' I don't know which mind is Buddha? Master said: How many minds do you have? (Student) said: Is it the mind of an ordinary person that is Buddha, or the mind of a sage that is Buddha? Master said: Where do you have the mind of an ordinary person and the mind of a sage? (Student) said: Now the Three Vehicles say there are ordinary people and sages, why does the Master say there are none? Master said: The Three Vehicles clearly tell you that the minds of ordinary people and sages are false. You do not understand this now, but instead cling to them as real, taking emptiness as substance. Isn't this delusion? Because of delusion, the mind is confused. You only need to remove the emotions of ordinary people and the realms of sages, and there is no other Buddha outside the mind. The Patriarch came from the West and directly pointed out that all people are entirely Buddha. You do not recognize this now, clinging to ordinary people and sages, running outwards, and still deluding your own mind. Therefore, I say to you, 'the mind itself is Buddha.' A single thought of emotion arises and you fall into different realms. From beginningless time, it is no different from today. There is no different Dharma, therefore it is called Anuttara-samyak-sambodhi. (Student) asked: What is the principle of 'itself' that the Master speaks of? Master said: What principle are you seeking? As soon as there is --------------------------------------------------------------------------------
Chinese
道理便即心异。云前言无始已来不异今日。此理如何。师云。只为觅故。汝自异他。汝若不觅。何处有异。云既是不异。何更用说即。师云。汝若不信凡圣。阿谁向汝道即。即若不即。心亦不心。可中心即俱忘。阿尔便拟向何处觅去。 问妄能障自心。未审而今以何遣妄。师云。起妄遣妄亦成妄。妄本无根。只因分别而有。尔但于凡圣两处情尽。自然无妄更拟。若为遣他。都不得有纤毫依执。名为我舍两臂必当得佛。云既无依执。当何相承。师云。以心传心。云若心相传。云何言心亦无。师云。不得一法名为传心。若了此心。即是无心无法。云若无心无法云何名传。师云。汝闻道传心。将谓有可得也。所以祖师云。认得心性时。可说不思议了了无所得。得时不说知。此事若教汝会。何堪也。 问只如目前虚空。可不是境。岂无指境见心乎。师云。甚么心教汝向境上见。设汝见得。只是个照境底心。如人以镜照面。纵然得见眉目分明。元来只是影像。何关汝事。云若不因照。何时得见。师云。若也涉因。常须假物。有什么了时。汝不见他向汝道。撒手似君无一物。徒劳谩说数千般。云他若识了照亦无物耶。师云。若是无物。更何用照。尔莫开眼䆿语去。 上堂云百种多知。不如无求。最第一也。道人 现代汉语译本： 学僧问：‘道理如果与心不同，那么您之前说的从无始以来就没有不同于今天，这个道理又该如何理解呢？’ 禅师说：‘正因为你寻求，所以你才自己与它不同。你若不寻求，哪里会有不同呢？’ 学僧问：‘既然是不异，又何必再说“即”呢？’ 禅师说：‘你若不相信凡圣，谁会向你说这些呢？“即”若不是“即”，心也不是心。可以做到心与“即”都忘却，你又打算到哪里去寻找呢？’ 学僧问：‘妄念能够遮蔽自心，不知现在用什么方法去除妄念？’ 禅师说：‘生起妄念去除妄念，这也成了妄念。妄念本来没有根，只是因为分别才产生。你只要在凡圣两方面都断绝情念，自然就没有妄念，还打算怎么去除它呢？’ ‘都不要有丝毫的依附执着，这叫做“我舍两臂”，必定能够成佛。’ 学僧问：‘既然没有依附执着，又该如何相承呢？’ 禅师说：‘以心传心。’ 学僧问：‘如果心可以相传，为什么又说心也是没有的呢？’ 禅师说：‘不执着于任何一个法，这叫做传心。如果明白了此心，就是无心无法。’ 学僧问：‘如果无心无法，又怎么能称作传呢？’ 禅师说：‘你听到“传心”，就以为有什么可以得到吗？所以祖师说：“认得心性时，可说不思议，了了无所得，得时不说知。”这件事如果教你明白了，那还了得？’ 学僧问：‘就像眼前的虚空，难道不是境吗？难道没有通过指境而见心的方法吗？’ 禅师说：‘什么心教你向境上见？即使你见到了，也只是一个照境的心。就像人用镜子照脸，纵然能清楚地看到眉目，原本也只是影像，与你有什么关系呢？’ 学僧问：‘如果不通过照，什么时候才能见到呢？’ 禅师说：‘如果涉及因，就常常需要借助外物，什么时候才能了结呢？你没听他说过吗？“撒手似君无一物，徒劳谩说数千般。”’ 学僧问：‘他如果认识到，照也没有物吗？’ 禅师说：‘如果是无物，还用得着照吗？你不要睁着眼睛说胡话了。’ 禅师上堂说法：‘百种多知，不如无求，这是最第一的。’ 道人（修行人）！
English
English version: A monk asked: 'If the principle differs from the mind, how can you say that from beginningless time there has been no difference from today? How should this principle be understood?' The Master said: 'Precisely because you seek, you make yourself different from it. If you do not seek, where would there be any difference?' The monk asked: 'Since there is no difference, why is it necessary to say 'is'?' The Master said: 'If you do not believe in the distinction between ordinary and sage, who would speak to you about this? If 'is' is not 'is', then mind is not mind. If you can forget both mind and 'is', where do you intend to seek?' A monk asked: 'Delusion can obscure one's own mind. I wonder, what method should be used now to dispel delusion?' The Master said: 'To raise delusion to dispel delusion also becomes delusion. Delusion originally has no root; it only arises from discrimination. You only need to exhaust your emotional attachments to both the ordinary and the sage, and naturally there will be no more delusion. What method do you intend to use to dispel it?' 'Do not have the slightest attachment or clinging. This is called 'relinquishing both arms', and you will surely attain Buddhahood.' The monk asked: 'Since there is no attachment or clinging, how should one transmit?' The Master said: 'Mind transmits mind.' The monk asked: 'If mind can be transmitted, why is it said that mind is also non-existent?' The Master said: 'Not clinging to any single dharma is called transmitting mind. If you understand this mind, it is no-mind and no-dharma.' The monk asked: 'If there is no-mind and no-dharma, how can it be called transmission?' The Master said: 'When you hear of 'transmitting mind', do you think there is something to be obtained? Therefore, the Patriarch said: 'When you recognize the nature of mind, it can be said to be inconceivable, perfectly clear and without anything to be gained. When you gain it, you do not speak of knowing.' If I were to teach you to understand this matter, how could it be endured?' A monk asked: 'Just like the empty space before our eyes, isn't that an object (境, *jing*)? Isn't there a method of seeing the mind by pointing to the object?' The Master said: 'What mind teaches you to see on the object? Even if you see it, it is only a mind that reflects the object. It is like a person using a mirror to look at their face. Even if they can clearly see their eyebrows and eyes, it is originally just an image. What does it have to do with you?' The monk asked: 'If not through reflection, when can one see it?' The Master said: 'If it involves cause, it always requires relying on external things. When will there be an end? Haven't you heard him say: 'Releasing your grip, you are like a person without a single thing; it is futile to speak of thousands of things in vain.' The monk asked: 'If he recognizes it, is there also no object in reflection?' The Master said: 'If there is no object, what is the use of reflecting? Do not speak nonsense with your eyes open.' The Master ascended the Dharma hall and said: 'A hundred kinds of knowledge are not as good as having no seeking. This is the most important.' Daoist (道人, *daoren*)! --------------------------------------------------------------------------------
Chinese
是无事人。实无许多般心。亦无道理可说。无事散去。 问如何是世谛。师云。说葛藤作什么。本来清净何假言说问答。但无一切心即名无漏智。汝每日行住坐卧一切言语。但莫著有为法。出言瞬目尽同无漏。如今末法向去。多是学禅道者皆着一切声色。何不与我心心同虚空去。如枯木石头去。如寒灰死火去。方有少分相应。若不如是。他日尽被阎老子拷尔在。尔但离却有无诸法。心如日轮常在虚空。光明自然不照而照。不是省力底事。到此之时无栖泊处。即是行诸佛行。便是应无所住而生其心。此是尔清净法身。名为阿耨菩提。若不会此意。纵尔学得多知。勤苦修行。草衣木食。不识自心尽名邪行。定作天魔眷属。如此修行。当复何益。志公云。佛本是自心作。那得向文字中求。饶尔学得三贤四果十地满心。也只是在凡圣内坐。不见道。诸行无常是生灭法。势力尽箭还坠。招得来生不如意。争似无为实相门。一超直入如来地。为尔不是与么人须要向古人建化门广学知解。志公云。不逢出世明师。枉服大乘法药。尔如今一切时中行住坐卧。但学无心。久久须实得。为尔力量小不能顿超。但得三年五年或十年。须得个入头处自然会去。为尔不能如是。须要将心学禅学道。佛法有甚么交涉。故云。如来所说皆为化人 现代汉语译本 是无事人（指没有执着的人）。实际上没有那么多心思，也没有什么道理可说。没事就散去吧。 问：什么是世谛（俗谛，指世俗的真理）？ 师父说：说这些葛藤（比喻纠缠不清的言语）做什么？本来清净，何必假借言语问答？只要没有一切心念，就叫做无漏智（没有烦恼的智慧）。你们每天的行走坐卧，一切言语，只要不执着于有为法（因缘和合而成的法），那么出口的言语，眨动的眼睛，都和无漏智相同。现在末法时代将要到来，很多学禅修道的人都执着于一切声色。为什么不和我的心一样，同于虚空呢？像枯木石头一样，像寒灰死火一样，这样才稍微有些相应。如果不是这样，将来都会被阎罗王拷打。你们只要离开有无诸法，心像太阳一样常在虚空，光明自然，不照而照。这不是省力的事情。到这个时候，没有可以停靠的地方，就是行诸佛所行，就是应无所住而生其心（不执着于任何事物而生起慈悲心）。这就是你们清净的法身，叫做阿耨菩提（无上正等正觉）。如果不明白这个意思，纵然你们学得很多知识，勤苦修行，穿草衣吃粗粮，不认识自己的心，都叫做邪行，一定会成为天魔的眷属。这样修行，又有什么益处呢？ 志公（宝志禅师）说：‘佛本来是自心所作，哪里能向文字中求？’即使你们学得三贤四果十地满心（菩萨修行的各个阶位），也只是在凡圣之内。不见道：‘诸行无常，是生灭法。势力用尽，箭还会坠落。招得来生不如意。’怎么比得上无为实相门（不造作的真实境界），一超直入如来地（直接进入佛的境界）？因为你们不是这样的人，所以需要向古人建立的教化之门广学知解。志公说：‘不遇到出世的明师，枉服大乘的法药。’你们现在一切时中，行走坐卧，只要学无心，久久必定能真实得到。因为你们力量小，不能顿超，只要三年五年或者十年，必定能找到个入门的地方，自然会明白。因为你们不能这样，所以需要将心来学禅学道，这和佛法有什么关系？所以说：如来所说，都是为了教化人。