English
English version: All things are the same in essence. The entire ten directions of empty space contain the same mind-essence. Mind-nature is originally without difference, and Dharma-nature is also without difference. It is only because your views are different that distinctions arise. For example, when the devas (gods) eat together from a precious vessel, the color of the food varies according to their respective merits. The Buddhas of the ten directions actually have no Dharma to attain; this is called Anuttara-samyak-sambodhi (supreme perfect enlightenment). In reality, there is only one mind, without different appearances, without radiance, and without victory or defeat. Because there is no victory, there is no Buddha-image; because there is no defeat, there is no sentient being-image. Someone asked: 'Since the mind has no form, how can it be completely without the thirty-two marks and eighty minor characteristics to transform sentient beings?' The Master said: 'The thirty-two marks belong to form; all forms are illusory. The eighty minor characteristics belong to color. If you see me through color, that person is practicing a heretical path and cannot see the Tathagata (如來，the thus-come one).' Someone asked: 'Are Buddha-nature and sentient being-nature the same or different?' The Master said: 'Nature has no sameness or difference. If according to the teachings of the Three Vehicles, it is said that there is Buddha-nature and there is sentient being-nature, then there are the causes and effects of the Three Vehicles, and thus there are sameness and difference. If according to the Buddha Vehicle and the teachings transmitted by the Patriarchs, such things are not spoken of. There is only one mind, neither the same nor different, neither cause nor effect. Therefore, it is said that there is only this One Vehicle path, without two or three, except for the Buddha's expedient teachings.' Someone asked: 'Why does the Anantakaya Bodhisattva (無邊身菩薩，Bodhisattva of limitless body) not see the Tathagata's crown?' The Master said: 'In reality, there is nothing to be seen. Why? The Anantakaya Bodhisattva is the Tathagata; there is no need to see further. It only teaches you not to create a Buddha-view, not to fall into the side of Buddha; not to create a sentient being-view, not to fall into the side of sentient beings; not to create an existence-view, not to fall into the side of existence; not to create a non-existence-view, not to fall into the side of non-existence; not to create a mundane-view, not to fall into the side of the mundane; not to create a saint-view, not to fall into the side of the saint. As long as there are no views, that is Anantakaya. If there is a view, it is called a heretic. Heretics delight in views, but Bodhisattvas are unmoved by views. The Tathagata is the suchness of all dharmas, so it is said that 'Mimi' is also suchness, and all sages are also suchness. Suchness is without birth, suchness is without extinction, suchness is without seeing, suchness is without hearing. The Tathagata's crown is perfect seeing, but there is also no perfect seeing, so it does not fall into the side of perfection. Therefore, the Buddha's body is unconditioned and does not fall into any numbers.' --------------------------------------------------------------------------------
Chinese
。权以虚空为喻。圆同太虚无欠无余。等闲无事莫强辩他境。辩着便成识。所以云。圆成沈识海。流转若飘蓬。只道我知也学得也契悟也解脱也有道理也。强处即如意。弱处即不如意。似者个见解有什么用处。我向汝道。等闲无事莫谩用心。不用求真。唯须息见。所以内见外见俱错。佛道魔道俱恶。所以文殊暂起二见。贬向二铁围山。文殊即实智。普贤即权智。权实相对治究竟亦无权实。唯是一心。心且不佛不众生无有异见。才有佛见便作众生见。有见无见常见断见。便成二铁围山。被见障故。祖师直指一切众生本心。本体本来是佛。不假修成。不属渐次。不是明暗。不是明故无明。不是暗故无暗。所以无无明亦无无明尽。入我此宗门。切须在意如此。见得名之为法。见法故名之为佛。佛法俱无。名之为僧。唤作无为僧。亦名一体三宝。夫求法者。不着佛求。不着法求。不着众求。应无所求。不着佛求故无佛。不着法求故无法。不着众求故无僧。 问。和尚见今说法。何得言无僧亦无法。师云。汝若见有法可说。即是以音声求我。若见有我即是处所。法亦无法。法即是心。所以祖师云。付此心法时。法法何曾法。无法无本心。始解心心法。实无一法可得名坐道场。道场者只是不起诸见。悟法本空。唤作空如来藏 现代汉语译本：暂且用虚空来比喻（本心）。圆满如同太虚，没有欠缺也没有剩余。平常无事的时候不要强行争辩其他的境界。争辩就会变成分别意识。所以说：‘圆满的觉性沉溺于意识的海洋，像蓬草一样随波逐流。’只说‘我知道了，我学到了，我契悟了，我解脱了，我有道理了。’强的时候就如意，弱的时候就不如意。像这样的见解有什么用呢？我告诉你，平常无事的时候不要随便用心，不用刻意求真，只需要停止各种见解。所以内见和外见都是错误的，佛道和魔道都是不好的。所以文殊菩萨稍微生起二元对立的见解，就被贬到二铁围山。文殊菩萨代表实智，普贤菩萨代表权智。权智和实智相对而立，但究竟来说，既没有权智也没有实智，只有一心。这颗心既不是佛也不是众生，没有不同的见解。一旦有了佛的见解，就产生了众生的见解。有了有见、无见、常见、断见，就变成了二铁围山，被见解所障碍。所以祖师直接指出一切众生的本心，本体本来就是佛，不需要通过修行才能成就，不属于渐修的次第，不是光明也不是黑暗，不是因为光明所以没有无明，也不是因为黑暗所以没有无明。所以没有无明，也没有无明断尽。进入我这个宗门，一定要注意这一点。见到（本心）就叫做‘法’，见到法就叫做‘佛’，佛和法都没有，就叫做‘僧’，称为无为僧，也叫一体三宝。求法的人，不要执着于佛去求，不要执着于法去求，不要执着于僧去求，应该无所求。不执着于佛去求，所以没有佛；不执着于法去求，所以没有法；不执着于僧去求，所以没有僧。 问：和尚您现在说法，为什么说没有僧也没有法？ 师父说：如果你认为有法可说，那就是用声音来求我；如果认为有‘我’存在，那就是执着于处所。法本来就不是法，法就是心。所以祖师说：‘交付这心法的时候，法法何曾是法？没有法也没有本心，才开始理解心即是法。’实际上没有一法可以得到，才叫做坐道场。道场就是不起各种见解，领悟到法的本性是空，这叫做空如来藏（Tathagatagarbha）。
English
English version: Let's use emptiness as an analogy (for the original mind). Perfection is like the great void, without lack or excess. In ordinary times, do not forcibly argue about other realms. Arguing will turn into discriminating consciousness. Therefore, it is said: 'Perfected awareness sinks into the sea of consciousness, drifting like tumbleweed.' Only saying 'I know, I have learned, I have realized, I am liberated, I have reason.' When strong, it is as desired; when weak, it is not as desired. What use is such a view? I tell you, in ordinary times, do not casually use your mind, no need to seek truth, only stop views. Therefore, both inner and outer views are wrong, both the Buddha path and the demon path are bad. Therefore, Manjushri Bodhisattva (Manjushri, Bodhisattva of Wisdom) temporarily arose dualistic views and was demoted to the two Iron Ring Mountains. Manjushri represents real wisdom, Samantabhadra (Samantabhadra, Bodhisattva of Universal Virtue) represents expedient wisdom. Expedient and real wisdom are opposed to each other, but ultimately, there is neither expedient nor real wisdom, only one mind. This mind is neither Buddha nor sentient beings, without different views. Once there is a Buddha view, then a sentient being view arises. Having views of existence, non-existence, permanence, and annihilation, then it becomes the two Iron Ring Mountains, obstructed by views. Therefore, the Patriarch directly points to the original mind of all sentient beings, the essence is originally Buddha, not achieved through cultivation, not belonging to gradual stages, not light nor darkness, not because of light therefore there is no ignorance, nor because of darkness therefore there is no ignorance. Therefore, there is no ignorance, nor is there the exhaustion of ignorance. Entering my school, you must pay attention to this. Seeing (the original mind) is called 'Dharma', seeing the Dharma is called 'Buddha', both Buddha and Dharma are absent, it is called 'Sangha', called the non-active Sangha, also called the One Body Three Jewels (Triratna). Those who seek the Dharma, do not seek by clinging to the Buddha, do not seek by clinging to the Dharma, do not seek by clinging to the Sangha, one should seek without seeking anything. Not clinging to the Buddha to seek, therefore there is no Buddha; not clinging to the Dharma to seek, therefore there is no Dharma; not clinging to the Sangha to seek, therefore there is no Sangha. Question: Venerable monk, you are now teaching the Dharma, why do you say there is no Sangha and no Dharma? The Master said: If you think there is a Dharma to be spoken, then you are seeking me with sound; if you think there is a 'me' existing, then you are clinging to a place. Dharma is originally not Dharma, Dharma is the mind. Therefore, the Patriarch said: 'When entrusting this mind-Dharma, how has any Dharma ever been Dharma? Without Dharma and without original mind, one begins to understand that mind is Dharma.' In reality, there is not a single Dharma to be obtained, that is called sitting in the Bodhimanda (Bodhimanda, place of enlightenment). The Bodhimanda is simply not arising various views, realizing that the nature of Dharma is emptiness, this is called the Empty Tathagatagarbha. --------------------------------------------------------------------------------
Chinese
。本来无一物。何处有尘埃。若得此中意。逍遥何所论。 问。本来无一物。无物便是否。师云。无亦不是。菩提无是处。亦无无知解。 问。何者是佛。师云。汝心是佛。佛即是心。心佛不异。故云即心是佛。若离于心别更无佛。云若自心是佛。祖师西来如何传授。师云。祖师西来唯传心佛。直指汝等心本来是佛。心心不异故名为祖。若直下见此意。即顿超三乘一切诸位。本来是佛不假修成。云若如此。十方诸佛出世说于何法。师云。十方诸佛出世。只共说一心法。所以佛密付与摩诃大迦叶。此一心法体。尽虚空遍法界。名为诸佛理论。这个法岂是汝于言句上解得他。亦不是于一机一境上见得他。此意唯是默契得。这一门名为无为法门。若欲会得但知无心。忽悟即得。若用心拟学取。即转远去。若无岐路心一切取舍心。心如木石。始有学道分。云如今现有种种妄念。何以言无。师云。妄本无体。即是汝心所起。汝若识心是佛。心本无妄。那得起心更认于妄。汝若不生心动念。自然无妄。所以云。心生则种种法生。心灭则种种法灭。云今正妄念起时。佛在何处。师云。汝今觉妄起时。觉正是佛。可中若无妄念佛亦无。何故如此。为汝起心作佛见。便谓有佛可成。作众生见。便谓有众生可度。起心动念总是 现代汉语译本：本来什么都没有，哪里会有尘埃呢？如果领悟了这其中的真意，那么逍遥自在又有什么可说的呢？ 问：‘本来无一物’，‘无物’就是什么都没有吗？ 师父说：‘无’也不是。菩提（bodhi，觉悟）是没有处所的，也没有‘无’的知解。 问：什么是佛？ 师父说：你的心就是佛，佛也就是心。心和佛没有分别，所以说‘即心是佛’。如果离开心，就没有另外的佛。你说如果自心是佛，那么祖师（patriarch，禅宗祖师）从西边来传授什么呢？ 师父说：祖师从西边来，只是传授‘心佛’，直接指出你们的心本来就是佛。心心相印，没有差异，所以称为‘祖’。如果当下就领悟了这个意思，就能立刻超越三乘（three vehicles，声闻乘、缘觉乘、菩萨乘）和一切阶位。本来就是佛，不需要通过修行才能成就。 （你）说如果这样，十方诸佛（Buddhas of the ten directions，指遍布所有方向的佛）出世说法，说的是什么法呢？ 师父说：十方诸佛出世，只是共同宣说‘一心法’。所以佛（Buddha，觉者）秘密地传授给摩诃迦叶（Mahākāśyapa，佛陀十大弟子之一）。这个‘一心法’的本体，遍布整个虚空和法界。名为诸佛的理论。这个法难道是你能从言语文字上理解的吗？也不是你能从一个机缘或一个境界上见到的。这个意思只能通过默默领会才能得到。这一法门名为‘无为法门’。如果想要领会，只要知道‘无心’。忽然领悟就能得到。如果用心去学习，反而会越来越远。如果没有歧路心和一切取舍心，心如木头石头一样，才有可能学道。你说现在有种种妄念，为什么说‘无’呢？ 师父说：妄念本来没有实体，是你的心所产生的。如果你认识到心就是佛，心本来没有虚妄，怎么会生起心去执着虚妄呢？如果你不生心动念，自然就没有虚妄。所以说：‘心生则种种法生，心灭则种种法灭。’你说现在正当妄念生起的时候，佛在哪里呢？ 师父说：你现在觉察到妄念生起的时候，觉察本身就是佛。如果心中没有妄念，佛也不存在。为什么这样说呢？因为你生起心去作佛的见解，就认为有佛可以成就；作众生的见解，就认为有众生可以度化。生起心动念，都是（妄想）。