English
English version: If someone could cause all sentient beings in the three thousand great thousand worlds to practice the ten virtues (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), it would not be as good as someone who, in a single moment, correctly contemplates this Dharma (Prajna wisdom). The merit gained by the latter cannot be compared to the former. The Prajna Sutra says, 'Even if a single thought of pure faith arises, the Tathagata (Tathagata) fully knows and fully sees it. These sentient beings can obtain such immeasurable merit.' From this, it can be known that to travel a thousand miles, the first step must be correct. If the first step is wrong, then even traveling a thousand miles will be entirely wrong. To enter the state of non-action, the initial faith must be correct. If the initial faith is lost, then all good deeds will decline. Therefore, the Patriarch said, 'A difference of a hair's breadth leads to a separation as great as heaven and earth,' this is the principle. Different Names for the True Mind Someone asked, 'Having already generated correct faith, I do not know what is called the True Mind.' The answer is, 'Separation from delusion is called True, and spiritual awareness is called Mind. The Surangama Sutra elucidates this Mind.' Again, someone asked, 'Is it only called True Mind, or are there other names?' The answer is, 'The names established by Buddhism and Zen Buddhism are different. Speaking of Buddhism, the Bodhisattva Precepts call it the Mind-Ground, because it generates all good deeds. The Prajna Sutra calls it Bodhi (Bodhi), because it takes enlightenment as its essence. The Avatamsaka Sutra establishes it as the Dharmadhatu (Dharmadhatu), because it interpenetrates and integrates. The Diamond Sutra calls it Tathagata (Tathagata), because it comes from nowhere. The Prajna Sutra calls it Nirvana (Nirvana), because it is the place where all sages return. The Golden Light Sutra calls it Suchness (Tathata), because it is truly constant and unchanging. The Vimalakirti Sutra calls it Dharmakaya (Dharmakaya), because the Reward Body and Transformation Body rely on it. The Awakening of Faith calls it Bhutatathata (Bhutatathata), because it is unborn and undying. The Nirvana Sutra calls it Buddha-nature (Buddha-nature), because it is the essence of the Three Bodies. The Perfect Enlightenment Sutra calls it Dharani (Dharani), because it flows out merit. The Srimala Sutra calls it Tathagatagarbha (Tathagatagarbha), because it conceals and contains. The Definitive Meaning Sutra calls it Perfect Enlightenment (Perfect Enlightenment), because it can destroy darkness and shine alone.' Therefore, Zen Master Shou said in the 'Essentials of Mind-Only': 'One Dharma has a thousand names, established according to conditions, all recorded in various sutras, which cannot all be cited.' Someone asked, 'The Buddhist ones are already known, what about the Zen ones?' The answer is, 'The Zen school cuts off verbal expressions, and if names are not established, where would more names come from? Responding to feelings and adapting to circumstances, its names are also many. Sometimes it is called oneself, because it is the original nature of sentient beings. Sometimes it is called the True Eye, because it can discern all phenomena. Sometimes it is called the Wonderful Mind, because it is empty, spiritual, and still. Sometimes it is called the Master, because it has always borne the burden. Sometimes it is called Nothing.' --------------------------------------------------------------------------------
Chinese
底钵。随处生涯故。有时唤作没弦琴。韵出今时故。有时号曰无尽灯。照破迷情故。有时名曰无根树。根蒂坚牢故。有时呼为吹毛剑。截断尘根故。有时唤作无为国。海晏河清故。有时号曰牟尼珠。济益贫穷故。有时名曰无鑐锁。关闭六情故。乃至名泥牛木马心源心印心镜心月心珠。种种异名不可具录。若达真心诸名尽晓。昧此真心诸名皆滞。故于真心切宜子细。 真心妙体 或曰。真心已知名字。其体如何耶。曰放光般若经云。般若无所有相无生灭相。起信论云。真如自体者。一切凡夫声闻缘觉菩萨诸佛。无有增减。非前际生非后际灭。毕竟常恒。从本已来性自满足一切功德。据此经论真心本体。超出因果通贯古今。不立凡圣无诸对待。如太虚空遍一切处。妙体凝寂绝诸戏论。不生不灭非有非无。不动不摇湛然常住。唤作旧日主人翁。名曰威音那畔人。又名空劫前自己。一种平怀无纤毫瑕翳。一切山河大地草木丛林万象森罗。染净诸法皆从中出。故圆觉经云。善男子。无上法王有大陀罗尼门。名为圆觉。流出一切清净真如菩提涅槃及波罗蜜。教授菩萨。圭峰云。心也者。冲虚妙粹。炳焕灵明。无去无来冥通三际。非中非外洞彻十方。不灭不生。岂四山之可害。离性离相。奚五色之能盲。故永明唯心诀云 现代汉语译本 底钵（僧人化缘用的钵）。随处生活的原因，有时称作‘没弦琴’，因为它的韵味超越了时代；有时称作‘无尽灯’，因为它能照破迷惑的情感；有时称作‘无根树’，因为它根基牢固；有时称作‘吹毛剑’，因为它能截断尘世的根源；有时称作‘无为国’，因为它海晏河清；有时称作‘牟尼珠’（珍贵的宝珠），因为它能救济贫穷；有时称作‘无鑐锁’（没有锁孔的锁），因为它能关闭六根（眼、耳、鼻、舌、身、意）。乃至还被称为泥牛、木马、心源、心印、心镜、心月、心珠。种种不同的名称，无法全部记录。如果通达真心，所有名称都能明白；如果迷惑真心，所有名称都会成为障碍。所以对于真心，一定要仔细体察。 真心妙体 有人问：‘真心已经知道了名字，它的本体是什么样的呢？’回答说：《放光般若经》说：‘般若（智慧）没有所有相，没有生灭相。’《起信论》说：‘真如（事物的本性）的自体，对于一切凡夫、声闻（听闻佛法而觉悟的人）、缘觉（通过观察因缘而觉悟的人）、菩萨（追求觉悟的修行者）、诸佛，都没有增减。不是前际生，不是后际灭，毕竟是常恒的。从本来就具有一切功德。’根据这些经论，真心的本体，超越因果，贯通古今，不设立凡夫和圣人，没有各种对待。如同太虚空，遍及一切处。妙体凝定寂静，断绝一切戏论。不生不灭，非有非无，不动不摇，湛然常住。可以称作‘旧日主人翁’，名叫‘威音那畔人’（很久以前的佛），又名‘空劫前自己’（宇宙形成之前就存在的自己）。一种平和的心境，没有丝毫瑕疵。一切山河大地、草木丛林、万象森罗，染净诸法，都从中产生。所以《圆觉经》说：‘善男子，无上法王有大陀罗尼门（总持一切法门的法门），名为圆觉，流出一切清净真如、菩提（觉悟）、涅槃（寂灭）及波罗蜜（到达彼岸的方法），教授菩萨。’圭峰宗密说：‘心啊，是冲虚微妙，炳焕灵明，无去无来，冥通三际（过去、现在、未来），非中非外，洞彻十方（各个方向），不灭不生，怎么会被四山所伤害呢？离性离相，怎么会被五色所迷惑呢？’所以永明延寿的《唯心诀》说：
English
English version ‘Bottom bowl (a bowl used by monks for alms). Because of living everywhere, sometimes it is called a 'stringless zither', because its rhyme transcends the times; sometimes it is called an 'inexhaustible lamp', because it can illuminate confused emotions; sometimes it is called a 'rootless tree', because its roots are firm; sometimes it is called a 'hair-splitting sword', because it can cut off the roots of the world; sometimes it is called a 'non-action country', because it is peaceful; sometimes it is called a 'Mani jewel' (a precious jewel), because it can relieve the poor; sometimes it is called a 'lock without a hasp', because it can close the six senses (eyes, ears, nose, tongue, body, mind). It is even called a mud ox, a wooden horse, the source of the mind, the seal of the mind, the mirror of the mind, the moon of the mind, and the pearl of the mind. Various different names cannot all be recorded. If you understand the true mind, all names can be understood; if you are confused about the true mind, all names will become obstacles. Therefore, you must carefully observe the true mind.’ ‘The Wondrous Essence of the True Mind’ ‘Someone asked: 'The true mind already has a name, what is its essence like?' The answer is: The *Prajnaparamita Sutra* says: 'Prajna (wisdom) has no appearance of possession, no appearance of birth and death.' The *Awakening of Faith in the Mahayana* says: 'The self-nature of *Tathata* (the true nature of things), for all ordinary people, *Sravakas* (those who awaken by hearing the Buddha's teachings), *Pratyekabuddhas* (those who awaken through observing conditions), *Bodhisattvas* (practitioners seeking enlightenment), and all Buddhas, there is no increase or decrease. It is not born in the past, it is not destroyed in the future, it is ultimately constant. From the beginning, it has been inherently complete with all merits.' According to these sutras and treatises, the essence of the true mind transcends cause and effect, connects the past and present, does not establish ordinary people and saints, and has no various oppositions. Like the vast emptiness, it pervades all places. The wondrous essence is solidified and silent, cutting off all playful discussions. It is neither born nor destroyed, neither existent nor non-existent, neither moving nor shaking, but serenely and constantly abiding. It can be called the 'old master', named 'the person on the other side of *Vei-yin* (a very ancient Buddha)', and also named 'oneself before the *Kalpa* of emptiness (oneself existing before the formation of the universe)'. A kind of peaceful state of mind, without the slightest flaw. All mountains, rivers, earth, grass, trees, forests, all phenomena, and all pure and impure dharmas arise from it. Therefore, the *Surangama Sutra* says: 'Good men, the unsurpassed Dharma King has a great *Dharani* gate (a gate that holds all dharmas), named *Perfect Enlightenment*, which flows out all pure *Tathata*, *Bodhi* (enlightenment), *Nirvana* (extinction), and *Paramita* (methods to reach the other shore), teaching *Bodhisattvas*.' *Guifeng Zongmi* said: 'The mind is empty and wonderful, bright and intelligent, without going or coming, mysteriously connecting the three times (past, present, future), neither inside nor outside, penetrating the ten directions (all directions), neither destroyed nor born, how can it be harmed by the four mountains? Separated from nature and appearance, how can it be blinded by the five colors?' Therefore, *Yongming Yanshou*'s *Essentials of the Only Mind* says: --------------------------------------------------------------------------------
Chinese
。夫此心者。众妙群灵而普会。为万法之王。三乘五性而冥归。作千圣之母。独尊独贵无比无俦。实大道源是真法要。信之则三世菩萨同学。盖学此心也。三世诸佛同证。盖证此心也。一大藏教诠显。盖显此心也。一切众生迷妄。盖迷此心也。一切行人发悟。盖悟此心也。一切诸祖相传。盖传此心也。天下衲僧参访。盖参此心也。达此心则头头皆是物物全彰。迷此心则处处颠倒念念痴狂。此体是一切众生本有之佛性。乃一切世界生发之根源。故世尊鹫峰良久。善现岩下忘言。达磨少室壁观。居士毗耶杜口。悉皆发明此心妙体。故初入祖门庭者。要先识此心体也。 真心妙用 或曰。妙体已知。何名妙用耶。曰古人云。风动心摇树。云生性起尘。若明今日事。昧却本来人。乃妙体起用也。真心妙体本来不动。安静真常。真体上妙用现前。不妨随流得妙。故祖师颂云。心随万境转。转处寔能幽。随流认得性。无喜亦无忧。故一切时中动用施为。东行西往吃饭着衣。拈匙弄箸左顾右盻。皆是真心妙用现前。凡夫迷倒于着衣时只作着衣会。吃饭时只作吃饭会。一切事业但随相转。所以在日用而不觉。在目前而不知。若是识性底人。动用施为不曾昧却。故祖师云。在胎名神。处世名人。在眼观照。在耳听闻。在鼻嗅 现代汉语译本：这个心啊，是各种奥妙和众多神灵普遍汇聚的地方，是万法的君王，是三乘（声闻乘、缘觉乘、菩萨乘）五性（声闻种性、缘觉种性、菩萨种性、不定种性、无性）最终归宿之处，是千圣的母亲。它独一无二，尊贵无比，没有可以与之相比的。它是大道的源头，是真正的法要。相信它，那么三世的菩萨都与你一同学习，因为他们学的就是这个心。三世的诸佛共同证悟，因为他们证悟的就是这个心。全部的大藏经都在诠释显明，因为它们显明的就是这个心。一切众生迷惑颠倒，因为他们迷惑的就是这个心。一切修行人开始觉悟，因为他们觉悟的就是这个心。一切祖师世代相传，因为他们相传的就是这个心。天下的修行人参禅拜访，因为他们参访的就是这个心。通达了这个心，那么一切事物都清晰明了；迷惑了这个心，那么处处都是颠倒，念念都是痴狂。这个本体是一切众生本自具有的佛性，是一切世界生发产生的根源。所以世尊在鹫峰（Grdhrakuta，山名，佛陀常在此说法）上久久不语，须菩提（Subhuti，佛陀弟子）在岩石下忘记言语，达摩（Bodhidharma，禅宗初祖）在少室山（Shaoshi Mountain）面壁，维摩诘居士（Vimalakirti，著名在家菩萨）在毗耶离城（Vaishali）沉默不语，都是在发明这个心的奥妙本体。所以刚入门的学佛人，要先认识这个心的本体。 真心妙用 有人问：‘奥妙的本体已经知道了，什么是奥妙的作用呢？’回答说：古人说，‘风吹动，心摇晃树木；云产生，性引发尘埃。如果明白今天的事情，就会迷惑本来的自己。’这就是奥妙的本体产生的作用。真心的奥妙本体本来是不动摇的，安静而真实永恒。在真实的本体上，奥妙的作用显现出来，不妨随着世俗的流动而获得奥妙。所以祖师的偈语说：‘心随着万境而转动，转动之处实在幽深。随着世俗的流动认识到自性，就没有喜悦也没有忧愁。’所以在一切时候的行动作为中，向东走西去，吃饭穿衣，拿起勺子摆弄筷子，左看右看，都是真心奥妙的作用显现。凡夫迷惑颠倒，在穿衣的时候只认为是穿衣，吃饭的时候只认为是吃饭，一切事情都只是随着表象转动，所以在日常使用中却不觉察，在眼前却不知道。如果是认识自性的人，行动作为中不曾迷惑。所以祖师说：‘在胎中叫做神，在世上叫做人，在眼中是观照，在耳中是听闻，在鼻中是嗅。’