Chinese
大正藏第 48 册 No. 2012B 黄檗断际禅师宛陵录 No. 2012B 黄檗断际禅师宛陵录 裴相公问师曰。山中四五百人。几人得和尚法。师云。得者莫测其数。何故。道在心悟。岂在言说。言说只是化童蒙耳。 问如何是佛。师云。即心是佛。无心是道。但无生心动念有无长短彼我能所等心。心本是佛。佛本是心。心如虚空。所以云。佛真法身犹若虚空。不用别求。有求皆苦。设使恒沙劫行六度万行得佛菩提。亦非究竟。何以故。为属因缘造作故。因缘若尽还归无常。所以云。报化非真佛。亦非说法者。但识自心。无我无人本来是佛。 问圣人无心即是佛。凡夫无心莫沈空寂否。师云。法无凡圣亦无沉寂。法本不有。莫作无见。法本不无。莫作有见。有之与无尽是情见。犹如幻翳。所以云。见闻如幻翳。知觉乃众生。祖师门中只论息机忘见。所以忘机则佛道隆。分别则魔军炽。 问心既本来是佛。还修六度万行否。师云。悟在于心。非关六度万行。六度万行尽是化门接物度生边事。设使菩提真如实际解脱法身。直至十地四果圣位。尽是度门。非关佛心。心即是佛。所以一切诸度门中佛心第一。但无生死烦恼等心。即不用菩提等法。所以道。佛说一切 现代汉语译本 大正藏第 48 册 No. 2012B 黄檗断际禅师宛陵录 No. 2012B 黄檗断际禅师宛陵录 裴相公问黄檗禅师说：‘山中有四五百人，有多少人得到了和尚您的佛法？’黄檗禅师说：‘得到佛法的人难以计数。’为什么呢？道在于内心的领悟，哪里在于言语的表达？言语的表达只是用来教化那些懵懂无知的人罢了。 有人问：‘什么是佛？’黄檗禅师说：‘当下这个心就是佛，没有妄念的心就是道。’只要没有生出任何念头，没有对有无、长短、彼此、能所等概念的执着，这颗心本来就是佛，佛的本质就是这颗心。心就像虚空一样，所以说：‘佛的真如法身就像虚空一样。’不用向外寻求，有所求就会感到痛苦。即使经过像恒河沙数一样多的劫数去修行六度万行，最终证得佛的菩提，也不是究竟的解脱。为什么呢？因为这些都属于因缘和合而成的造作。因缘如果消散，最终还是会归于无常。’所以说：‘应化之身不是真佛，也不是说法之人。’只要认识自己的心，无我无人，本来就是佛。 有人问：‘圣人没有妄心就是佛，那么凡夫没有妄心，岂不是会沉溺于空寂之中吗？’黄檗禅师说：‘佛法中没有凡夫和圣人之分，也没有沉溺和空寂之说。佛法的本质本来就不是实有，不要执着于空无的见解；佛法的本质本来就不是虚无，不要执着于实有的见解。’执着于有和无，都是情识上的偏见，就像眼睛生了幻翳一样。所以说：‘见闻觉知就像幻翳一样虚幻不实，知觉是众生的特征。’祖师的门下只讲究止息妄念，忘却知见。所以忘却机心，佛道就会兴盛；如果分别执着，魔军就会炽盛。 有人问：‘心既然本来就是佛，还需要修六度万行吗？’黄檗禅师说：‘开悟在于内心，与六度万行无关。六度万行都是教化的方便之门，是接引众生、度化众生的辅助手段。’即使是菩提、真如、实际、解脱法身，乃至十地、四果这些圣位，都只是度化众生的方便之门，与佛心无关。心就是佛，所以在一切度门之中，佛心最为重要。只要没有生死烦恼等妄心，就不需要菩提等法。所以说：‘佛说一切’
English
English version Taisho Tripitaka Volume 48, No. 2012B, Wanling Record of Zen Master Huangbo Duanji No. 2012B Wanling Record of Zen Master Huangbo Duanji Prefect Pei asked the Master, 'Among the four or five hundred people in the mountain, how many have attained the Dharma of the Venerable?' The Master said, 'Those who have attained it are beyond measure. Why? The Dao lies in the awakening of the mind; how could it be in verbal expression? Verbal expression is merely for transforming the ignorant.' Someone asked, 'What is Buddha?' The Master said, 'This very mind is Buddha; no-mind is the Dao. Just be without arising thoughts, without notions of existence or non-existence, length or shortness, self or other, subject or object, etc. The mind is fundamentally Buddha; Buddha is fundamentally mind. The mind is like empty space. Therefore, it is said, 'The true Dharma body of the Buddha is like empty space.' There is no need to seek elsewhere; all seeking is suffering. Even if one practices the Six Paramitas and myriad practices for as many kalpas as there are sands in the Ganges River and attains Buddha's Bodhi, it is still not ultimate. Why? Because it belongs to conditioned and fabricated things. If the conditions are exhausted, it will still return to impermanence.' Therefore, it is said, 'The manifested and transformed bodies are not the true Buddha, nor are they the ones who preach the Dharma.' Just recognize your own mind, without self or others, and you are originally Buddha. Someone asked, 'If a sage's no-mind is Buddha, wouldn't an ordinary person's no-mind sink into emptiness and stillness?' The Master said, 'The Dharma has no ordinary or sage, nor sinking or stillness. The Dharma is fundamentally not existent; do not create a view of non-existence. The Dharma is fundamentally not non-existent; do not create a view of existence. Existence and non-existence are all emotional views, like illusory cataracts. Therefore, it is said, 'Seeing and hearing are like illusory cataracts; knowing and perceiving are characteristics of sentient beings.' In the school of the Patriarchs, we only discuss ceasing machinations and forgetting views. Therefore, forgetting machinations leads to the flourishing of the Buddha-Dao; discriminating leads to the intensification of the demon army.' Someone asked, 'Since the mind is originally Buddha, is it still necessary to cultivate the Six Paramitas and myriad practices?' The Master said, 'Enlightenment lies in the mind and is not related to the Six Paramitas and myriad practices. The Six Paramitas and myriad practices are all expedient gates for transformation, means for receiving beings and liberating beings. Even Bodhi, Suchness, Reality, the Dharma Body of Liberation, up to the Ten Grounds and the Four Fruits of the Holy Ones, are all expedient gates and are not related to the Buddha-mind. The mind is Buddha; therefore, among all the gates of liberation, the Buddha-mind is the most important. Just be without thoughts of birth, death, afflictions, etc., and there is no need for Bodhi and other such Dharmas. Therefore, it is said, 'The Buddha speaks of all.' --------------------------------------------------------------------------------
Chinese
法。度我一切心。我无一切心。何用一切法。从佛至祖。并不论别事。唯论一心。亦云一乘。所以十方谛求更无余乘。此众无枝叶。唯有诸贞实。所以此意难信。达摩来此土。至梁魏二国。只有可大师一人。密信自心。言下便会。即心是佛。身心俱无。是名大道。大道本来平等。所以深信含生同一真性。心性不异。即性即心。心不异性。名之为祖。所以云。认得心性时。可说不思议。 问佛度众生否。师云。实无众生如来度者。我尚不可得。非我何可得。佛与众生皆不可得。云现有三十二相及度众生。何得言无。师云。凡所有相皆是虚妄。若见诸相非相。即见如来。佛与众生尽是汝作妄见。只为不识本心。谩作见解。才作佛见便被佛障。作众生见被众生障。作凡作圣作净作秽等见。尽成其障。障汝心故总成轮转。犹如猕猴放一捉一无有歇期。一等是学。直须无学。无凡无圣。无净无垢。无大无小。无漏无为。如是一心中。方便勤庄严。听汝学得三乘十二分教。一切见解总须舍却。所以除去所有。唯置一床寝疾而卧。只是不起诸见。无一法可得。不被法障。透脱三界凡圣境域。始得名为出世佛。所以云。稽首如空无所依出过外道。心既不异。法亦不异。心既无为法亦无为。万法尽由心变。所以我心空故诸法空。千 现代汉语译本： 法，度我一切心。我本无一切心，又何需一切法？自佛至历代祖师，都不谈论其他事，只谈论一心，也称为一乘（Ekayana，唯一乘）。所以十方寻觅，再无其他乘法。此众（指禅宗）没有枝蔓末节，只有真实。因此，这个道理难以令人相信。Bodhidharma（菩提达摩）来到此土，到了梁、魏二国，只有慧可大师一人，秘密地相信自己的心，在言语之下便领会，即心是佛。身心都空无，这叫做大道。大道本来平等，所以深信一切众生都具有同一真性。心性没有差异，即性即心，心不异性，这便称为祖。所以说：‘认识心性的时候，可以说不可思议。’ 问：佛度众生吗？ 师（指禅宗祖师）说：实际上没有众生被如来所度。我尚且不可得，非我之物又怎么可能得到？佛与众生都不可得。有人说：现在有三十二相（thirty-two marks of the Buddha）以及度化众生之事，怎么能说没有呢？ 师说：凡是所有相，都是虚妄的。如果见到诸相非相，就见到了如来。佛与众生，都是你作出的虚妄见解。只因为不认识本心，白白地作出种种见解。才作出佛的见解，就被佛所障碍；作出众生的见解，就被众生所障碍；作出凡夫、圣人、清净、污秽等见解，都成为障碍。因为这些见解障碍你的心，所以总是在轮回中流转，犹如猕猴放开一个又去抓一个，没有停止的时候。同样是学习，就必须达到无学（no-learning），没有凡夫没有圣人，没有清净没有污垢，没有大没有小，没有有漏没有作为。像这样在一心中，方便地勤奋庄严。听任你学得三乘（Three Vehicles）十二分教（twelve categories of Buddhist scriptures），一切见解都必须舍弃。所以要除去所有，只留下一张床用来生病时躺卧。只是不起各种见解，没有一法可以得到，不被法所障碍，透脱三界（Three Realms）凡圣的境域，才能称为出世佛。所以说：‘稽首如虚空般无所依，超出外道。’心既然没有差异，法也没有差异。心既然无为，法也无为。万法都由心所变现，所以我的心空，诸法也空。 千
English
English version: 'Dharma' delivers me from all thoughts. I originally have no thoughts, so what use is all 'Dharma'? From the Buddha to the Patriarchs, they discuss nothing else but the One Mind, also called the One Vehicle (Ekayana). Therefore, searching in all directions, there is no other vehicle. This assembly (referring to the Zen school) has no branches or leaves, only truth. Therefore, this meaning is difficult to believe. Bodhidharma came to this land, to the Liang and Wei kingdoms, and only Great Master Huike secretly believed in his own mind, understanding immediately upon hearing the words, that the Mind itself is the Buddha. Body and mind are both empty, this is called the Great Way. The Great Way is originally equal, so deeply believe that all beings share the same true nature. Mind and nature are not different, that is, nature is mind, mind is not different from nature, this is called a Patriarch. Therefore, it is said: 'When one recognizes the nature of the mind, it can be said to be inconceivable.' Question: Does the Buddha deliver sentient beings? The Master (referring to a Zen Master) said: 'In reality, there are no sentient beings delivered by the Tathagata. Even I am unattainable, so how can what is not-I be attained? Buddha and sentient beings are both unattainable.' Someone said: 'Now there are the thirty-two marks (thirty-two marks of the Buddha) and the deliverance of sentient beings, how can you say there are none?' The Master said: 'All forms are illusory. If you see all forms as non-forms, then you see the Tathagata. Buddha and sentient beings are all false views created by you. It is only because you do not recognize your original mind that you create various views in vain. As soon as you create a view of the Buddha, you are obstructed by the Buddha; create a view of sentient beings, and you are obstructed by sentient beings; create views of ordinary people, saints, purity, impurity, etc., all become obstructions. Because these views obstruct your mind, you are always revolving in samsara, like a monkey letting go of one and grabbing another, without stopping. The same is true of learning, you must reach no-learning, no ordinary people, no saints, no purity, no defilement, no big, no small, no outflows, no actions. Like this, in the One Mind, diligently adorn with skillful means. Let you learn the Three Vehicles (Three Vehicles) and the twelve categories of Buddhist scriptures (twelve categories of Buddhist scriptures), all views must be discarded. Therefore, remove everything, leaving only a bed to lie on when sick. Just do not arise various views, there is no Dharma to be attained, not obstructed by Dharma, breaking through the realms of the Three Realms (Three Realms), ordinary and holy, then you can be called a Buddha who has transcended the world. Therefore, it is said: 'Bow to the emptiness, without reliance, surpassing external paths.' Since the mind is not different, the Dharma is also not different. Since the mind is non-active, the Dharma is also non-active. All dharmas are transformed by the mind, so my mind is empty, and all dharmas are empty.' Thousand --------------------------------------------------------------------------------
Chinese
品万类悉皆同。尽十方空界同一心体。心本不异法亦不异。只为汝见解不同。所以差别。譬如诸天共宝器食随其福德饭色有异。十方诸佛实无少法可得。名为阿耨菩提。只是一心实无异相。亦无光彩。亦无胜负。无胜故无佛相。无负故无众生相。云心既无相。岂得全无三十二相八十种好化度众生耶。师云。三十二相属相。凡所有相皆是虚妄。八十种好属色。若以色见我。是人行邪道。不能见如来。 问佛性与众生性。为同为别。师云。性无同异。若约三乘教。即说有佛性有众生性。遂有三乘因果。即有同异。若约佛乘及祖师相传。即不说如是事。唯有一心。非同非异。非因非果。所以云唯此一乘道。无二亦无三。除佛方便说。 问。无边身菩萨。为什么不见如来顶相。师云。实无可见。何以故。无边身菩萨便是如来。不应更见。只教尔不作佛见不落佛边。不作众生见不落众生边。不作有见不落有边。不作无见不落无边。不作凡见不落凡边。不作圣见不落圣边。但无诸见即是无边身。若有见处即名外道。外道者乐于诸见。菩萨于诸见而不动。如来者即诸法如义。所以云。弥弥亦如也。众圣贤亦如也。如即无生。如即无灭。如即无见。如即无闻。如来顶即是圆见。亦无圆见故不落圆边。所以佛身无为不堕诸数 现代汉语译本： 万事万物在本质上都是相同的。整个十方虚空界都包含着同一心体。心性原本没有差异，法性也没有差异，只是因为你们的见解不同，所以才产生了差别。比如诸天共同用宝器饮食，食物的颜色会随着各自的福德而有所不同。十方诸佛实际上没有丝毫法可以获得，这就被称为阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。实际上只有一心，没有不同的相状，也没有光彩，也没有胜负。因为没有胜，所以没有佛的相状；因为没有负，所以没有众生的相状。有人问：‘心既然没有相状，怎么能完全没有三十二相、八十种好来化度众生呢？’ 师父说：‘三十二相属于相，凡是所有相都是虚妄的。八十种好属于色，如果用色相来看我，这个人就是在行邪道，不能见到如来。’ 有人问：‘佛性与众生性，是相同还是不同？’ 师父说：‘性没有相同或不同。如果按照三乘教义来说，就说有佛性，有众生性，于是就有三乘的因果，也就有了相同和不同。如果按照佛乘以及祖师相传的教义来说，就不说这些事，只有一心，非同非异，非因非果。所以说，唯有这一乘道，没有二，也没有三，除非佛陀为了方便而说。’ 有人问：‘无边身菩萨（Anantakaya Bodhisattva）为什么不见如来顶相？’ 师父说：‘实际上没有什么可见的。为什么呢？无边身菩萨就是如来，不应该再见。只是教你不作佛的见解，不落入佛的边见；不作众生的见解，不落入众生的边见；不作有的见解，不落入有的边见；不作无的见解，不落入无的边见；不作凡夫的见解，不落入凡夫的边见；不作圣人的见解，不落入圣人的边见。只要没有各种见解，就是无边身。如果有了见解，就叫做外道。外道喜欢各种见解，菩萨对于各种见解却不动摇。如来就是诸法如义，所以说，弥弥也是如，众圣贤也是如。如就是无生，如就是无灭，如就是无见，如就是无闻。如来顶就是圆满的见解，但也没有圆满的见解，所以不落入圆满的边见。所以佛身是无为的，不落入各种数量之中。’